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DUKE UNIVERSITY LIBRARY 
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STUDENTS AND THE 
MODERN MISSIONARY CRUSADE 


STUDENTS AND THE 
MODERN MISSIONARY CRUSADE 


ADDRESSES DELIVERED BEFORE THE FIFTH IN- 
TERNATIONAL CONVENTION OF THE STUDENT 
VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS 
NASHVILLE, TENNESSEE, FEBRUARY 28-MARCH 4, 1906 


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1906 


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INTRODUCTORY — 


THE SERIES of conventions, of which the one here reported is 
the fifth, constitutes one of the agencies employed by the Student 
Volunteer Movement for Foreign Missions. The purpose of these 
gatherings is to bring together carefully selected delegations of stu- 
dents and professors from the important institutions of the United 
States and Canada, and the leaders of the missionary enterprise, 
both at home and abroad, to consider the great problem of the evan- 
gelization of the world and unitedly to resolve to undertake, in His 
strength, greater things for the extension of the Kingdom of Christ. 
A fuller statement concerning the Student Volunteer Movement is 
found on pages 39-64 of this volume, to which the reader is referred. 

In the present volume the addresses, informal discussions, and 
questions of the various sessions are reported substantially as they 
were uttered, though with such emendations by the speakers and the 
editor as seemed necessary in the interest of clearness and profitable 
abridgment. Condensation has been somewhat more conspicuous in 
the case of the sectional meetings. The introductory statements of 
the chairmen of the various meetings and the prayers offered are 
omitted as being of only temporary interest. The denominational 
rallies are unreported for obvious reasons. 

To render the volume as helpful as possible as a book of refer- 
ence, lists of books, etc., contained in the Exhibit are printed in Ap- 
pendix A. In order to make the contents easily accessible, a full 
index has been added. 


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CONTENTS 


PREPARATORY SERVICE 
The Possibilities of ‘This Convention. Mr. John R. Mott, M. A. 
The Fulness of the bc Presence of Christ. Mr. Robert E. 
Speer, M.A P : , , 


Tue SuPREME BUSINESS OF THE CHURCH TO MAKE Curist KNowN 
To ALL MANKIND. Rev. George Robson, D.D. “ 


THE gigi AND LORDSHIP OF “ai Curist. Mr. J. Campbell 
ite, ‘ ’ Sis vers ‘ ‘ 


Tue UNIversITIES, COLLEGES AND THEOLOGICAL SCHOOLS PROPAGAT- 
ING CENTERS OF PURE AND AGGRESSIVE CHRISTIANITY . : 
The First Two Decades of the Student Volunteer Movement. 
r. John R. Mott, M.A 
Some ‘Facts in the Missionary Life of Continental "Universi- 
ties. Karl Fries, Ph.D. . 
Greetings from the Students of Germany. “Mr. Wilhelm 
Gundert . 
Valuable Lessons from the Student Volunteer Missionary 
Union of Great Britain. Rev. G. T. Manley, M.A 
The Missionary Possibilities of the Women Students of the 
World. Miss Una M. Saunders . 


CHRISTIANITY AND THE NON-CHRISTIAN RELIGIONS . 
Christianity the Only Absolute Religion. Right Rev. Thomas 
F. Gailor, D.D. 
The Non-Christian Religions Inadequate to Meet the Needs 
of Men. Mr. Robert E. Speer, M.A. . 


“THAT THE MAN or Gop May BE COMPLETE, FURNISHED COMPLETELY 
Unto Every Goop Work” . ; 

Care of One’s Health a Divine Requirement, and the Essen- 
tials of Maintaining Physical Efficiency. Herbert Lan- 
kester, M.D. . 

Intellectual Equipment ‘and Continual Growth Indispensable 
to Largest Success in Mission Work. Rev. James L 
Barton, D.D. 

Efficiency is Limited and the Kingdom i is Retarded by Violat- 
ing Reasonable Standards of Taste or Propriety. Rev. 
Harlan P. Beach, M.A., .G.S. 

Spiritual Prerequisites for the Persuasive Presentation of 
Christ. Rev. Donald Fraser F 4 ; 


MIssions AND THEIR WIDER RELATIONSHIPS : : : ; 
A Diplomat’s View of Christian Missions. Right Honorable 
Sir Henry Mortimer Durand, G.C.M.G., K.C.S.I., K.C.LE. 
The Relation of Christian Missions to Diplomacy. General 

John W. Foster, LL.D 
The Relation of the Student Volunteer Movement to Interna- 
tional Comity and Universal Peace. Honorable Henry B. 
F. Macfarland 2 é F : 
The Secular na and "Foreign Missions. Mr. J. A. Mac- 
donald. h 2 F 


19-25 
27-36 


37-78 
39 
64 
71 


85 
I0I-128 
103 


108 


114 
122 
129-151 
131 


136 


142 
146 


Vili CONTENTS 


THE Success oF THE Foreign Missionary CAMPAIGN DEPENDENT 
Upon THE STRENGTH AND LOYALTY oF THE HoME BASE 

The Minister’s Essential Relation to the Success of the For- 

eign Missionary Campaign. Rey. James I. Vance, D.D. . 

The Latent Resources of the Laymen. Honorable Samuel B. 

Capen, LL.D. . ; : ; A 

The Educative Value of Missionary Literature. Rev. F. P. 

, Haggard . 

The Strategic Importance of the Student Volunteer Movement 
to the World’s Evangelization. President John Franklin 
Goucher, LL.D. 

The Vital Relation of Intercessory Prayer fs the Success of 
the Foreign Missionary Campaign. Mr. John W. Wood 


MESSAGES FROM THE ORIENT .- 
Greetings from the League of Student Volunteers in Japan. 
Mr. V. . Helm, M. 4 : 
The Students of India. Mr. B. R. Barber P 
The Students of China. Mr. Robert R. Gailey, M. A. 
The Students of Japan. Mr. V. W. Helm, M.A. , 


UNPRECEDENTED OPPORTUNITIES IN THE UNEVANGELIZED WoRLD . 
Opportunities for Service in Latin America. Rey. James B. 
Rodgers, D.D. : 

The Opportunity in Pagan Africa. Rev. Donald Fraser ; 

The Unprecedented Opportunity i in the Far East. Rev. Arthur 
Judson Brown, : 

The Unprecedented Opportunities i in Southern Asia, ‘with Par- 
ticular Reference to. the Indian Empire. Bishop James 
M. Thoburn, D.D. . 

Unprecedented Opportunities for Evangelizing the Moham- 
medan World. Rev. Samuel M. Zwemer, D.D., F.R.G.S. 


THE CoNVENTION SERMONS : : F ? 
“The Love of Christ Constraineth Us.” Bishop James M. 
Thoburn, D.D. i ‘ 

The Final and Supreme Authority of Jesus Christ. Bishop 
William F. McDowell, D.D. 4 ‘ ¥ 


CALLS TO PERSONAL SERVICE . : 
The Story of the Cambridge Intercollegiate Christian Union. 
Sir Algernon Coote, Bart. . 
Not Pressed Men, But Volunteers. Rev. G. T. Manley, M.A. 
Showing Men the Door. Mr. Edward W. Wallace ; 4 
Which Side of the Street? Mr. W. A. Tener . 
Inconclusive Thinking. Mr. Frank V. Slack . 
fl A Doctor’s Reasons for Going to China. Cyril H. Haas, M. D. 
“Ve Are Not Your Own.” Rev. Donald Fraser 
; Am I My Sister’s Keeper? Miss Una M. Saunders 
The Surrender of Life to the Lord Jesus Christ. a Ruth 
Paxson : 
Proportion in Vision. Mrs. Lawrence Thurston 


Ciosinc MESSAGES OF THE CONVENTION ‘ ; : j 
The Plenteous Harvest and Prayer. Karl Fries, Ph.D. 
Honcr Roll . 4 } ki ¥ i : y a 
Cable Greetings . H ’ " ; ; 
A Testimony from a Volunteer. Mr. W. B. Pettus . 
Farewell Messages from Volunteets Soon to Sail . 
The Uplifted irl and Life Laid en Mr. Robert E. 


Speer, 

AFRICA ‘ 

General Survey of African Fields and of Methodist Work. 
Bishop J. C. Hartzell, D.D. . 

Experiences of. a Pioneer Missionary on the Congo. "Rev. 

William H. Sheppard, DD, F.RGS.  . ‘ 


CONTENTS 


Work of the United Presbyterians in Northeastern Africa. 
Rev. James G. Hunt. é 
The American Board’s Work in "West Central Africa. Rev. 
Walter T. Currie . 3 x 
In British Central Africa. Rev. Donald Fraser 


ASSAM, BurMA, CEYLON, AND MALAYSIA 


CHINA ; 
The Present Status in China, Especially in the North. Mr. 


INDIA 


Assam as a Mission Field. Rev. W. E. Witter, DD. 

Gospel Triumphs in Burma. Rev. Sumner R. Vinton . 

The Ceylon Mission of the American Board. Rev. Richard 
C. Hastings, M.A. . 

Mission Work in Malaysia. Rev. wT, t- Luering, Ph.D. 

The Buddhism of Southern Asia. Rev. J. E. Cummings, D.D. 


Robert R. Gailey, 

Present Status in East China. Miss Annie R. Morton 

The Present Status in South China and Its Significance. John 
M. Swan, M.D. 

Prospects in Western China. Rev. H. Olin Cady, M.A. 

Permanent Factors Which Make China a Most Inviting Field. 
Rev. Hunter Corbett, D.D., LL.D. 

The Appeal of China’s Women. Miss Frances B. Patterson 

The Demand for Missionary Statesmanship. Rev. Arthur 
Judson Brown, D. a A ‘ 3 ‘ 

Spiritual Power. Frank ‘A. Keller, MD. . 

China’s Appeal to Life. Rev. Henry W. Luce 


Signs of Spiritual Awakening in India. Rev. W. B. Ander- 
son, M. \ 

Work for the Women of India. Mrs. ‘Alice McClure 

Medical Opportunities in India. A. S. Wilson, M.D. 

Educational Work in India. Rev. W. M. Forrest 

Mass Movements in India. Rev. H. F. Laflamme . 

Some Statistics and Deductions Therefrom. Professor Will- 
iam I. Chamberlain, Ph.D. 

India’s Clamant Appeal. Rev. Henry Ji Scudder 


JAPAN i KorEA 


he Influence of Christianity i in Japan. Rev. Henry B. Price 
olen Conditions Favorable and Unfavorable to enced 
Work in Japan. Rev. Henry Topping 
Reaching Japanese Women. Mrs. Aarad Gulick Clark | 
The Importance of Japan’s Homes. Miss Fanny E. Griswold 
bg of the American Bible Society in Japan. Rev. John 
ox, D. P . . : 5 ; 
The Opportunity ‘for Teachers in Japanese Government 
Schools. Mr. V. W. Helm, M.A. 
The Unique Importance of Japan as a Mission Field To-day. 
Mr. R. S. Miller . : 
The Essential for Korea’s Uplifting. Rev. W. B. Hunt . 
Woman’s Work in Korea. Miss Lulu E. Frey k 
Korean Opportunities and Needs. Rev. W. B. Swearer . 


Latin AMERICA 


Is There a Call to Labor for Latin America? Rev. John ‘Gaw 


Meem, B. 

Practical Difficulties in Answering the Call from Latin Amer- 
ica. Rev. A. W. Greenman, Ph.D. 

The Call from the Women and Children of Latin America. 
Miss Layona Glenn 

Answer to the Call from Latin America—Methods. "Rev. 
Jesse L. McLaughlin, M.A. . ; 


333-363 


335 
336 


338 
339 


342 
347 


351 
357 
362 
365-390 
367 
370 
372 
376 
379 


382 
385 


391-413 
393 


415-437 
417 
419 
425 
427 


x CONTENTS 
PAGE 


Answer to the Call—Some Results. Rev. Robert F. Lenington 430 
War on the Western Coast of South America. Rey. Archi- 


bald B. Reekie : , 3 E Y 434 
Tidings from Cuba. Sylvester Jones : Z 3 : 435 
Summing Up the Latin American Situation. Rev. James B. 

Rodgers, 2D. Dial eS 2A eee . Se 436 

Mostem Lanps . . - + 439-467 
Islam in the Levant. Rev. James 7. Barton, Die Ss 441 
The Moslem Situation in Persia. Rev. Lewis F. Esselstyn 4 443 
Work for Women in Arabia. Mrs. S. M. Zwemer . 446 
Work for Moslem Women in European Turkey. Miss Ellen 

M. Stone . : 448 
The Educated Moslems of India. Mr. B. R. Barber ; E 453 
Islam in Africa. Rev. Charles R. Watson, D.D. 458 
The Evangelization of the Mohammedan World in This Gen- 

eration. Rev. S. M. Zwemer, D.D., F.R.G.S. : 462 

EVANGELISTIC WorK IN MISSIONS : 469-495 
The Duty of Emphasizing Evangelistic Work. Rev. S. M. 

Zwemer, D.D., F.R.G.S. 471 
Evangelistic Itineration. Rev. R. F. Lenington d 473 
Personal Dealing the Great Missionary Duty. Rev. Sumner 

R. Vinton : 475 
Evangelistic Work for Women. Miss Nellie Zwemer . 476 
A Typical Result of Evangelistic Work. Rev. H. L. E. 

Luering, Ph.D. 478 
Preaching in a Persian Mosque. "Rey. Lewis F. Esselstyn ¢ 482 
The Training and Use of Native Evangelists. Rev. Hunter 

Corbett, D.D., LL.D. 486 
Relation Between Evangelistic and Other Forms of Work. 

Rev. James B. Rodgers, D.D. 2 = 488 
Methods in Evangelistic Work. Rev. ‘H. F. Laflamme . 490 
Principles beast Mean Missions. Rev. Donald 

Fraser : a : < 493 

Menpicat Missions . : - 497-520 


The Importance of “Medical Missions. Dr. Herbert Lankester 499 
The Medical Mission as an Evangelistic Agency. A. S. Wil- 


son, M.D. é 5 : c 3 é ‘ ; £ : 503 

Medical Work Among Women. Rev. Ellen Groenendyke, 
B.S.M. 506 
Women’s Medical Itinerating Work. Dr. Frances F. Cattell 510 
Training Natives as Doctors. John M. Swan, M.D. 513 
Medical Missions in Korea. Rev. Robert Grierson, M. D. : 515 
EpucaTionaL Work IN Missions. . 521-539 


Elementary Education in Mission ‘Work. Rev. H. F. Laflamme 523 
The Service of Women in Educational Missions. Miss Anna 

R.. Morton : 3 L 2 " 526 
Christian Colleges in Mission Lands. ‘Rev. W. M. Forrest. 530 
Theological Training Schools in Mission Fields. Rev. James 


L. Barton, D.D. : , : 533 
CONFERENCE OF THEOLOGICAL PROFESSORS . 541-553 
The Importance of Giving Mission Study a Prominent Place 
in the Seminary Program. Professor O. E. Brown, D.D. 543 
The Monthly Missionary Day: Its Reasonableness and Use- 
fulness in the Seminary. Professor W. O. Carver, D.D. 546 
Relation of the Seminary to the Mission Field. Professor 
Charles R. Erdman, D.D. . 548 


The Seminary as a Recruiting Ground for Missionary States- 
men. Professor Robert K. Massey, D.D. 550 


CONTENTS 


CONFERENCE OF PROFESSORS IN COLLEGES AND UNIVERSITIES : 
The Importance of Interesting Our Students in the Mission- 
ary Enterprise. Professor Edward C. Moore, Ph.D., D.D. 
The Reasonableness of Expecting the Co-operation of a Col- 
lege or University Faculty in Arousing or Fostering the 
Missionary Spirit. President Henry Churchill King, D.D. 
How to Indoctrinate Students with the Missionary Spirit Be- 
fore They Enter College. Principal W. M. Irvine, Ph.D. 
What Has Been Done by Mount Holyoke to Further Missions. 
Professor Louise Baird Wallace, M.A. 
The Sources of Missionary Enthusiasm at the Ohio Wesleyan 
University. Professor Rollin H. Walker, M.A., S.T.B. 
Professorial Opportunities for Exerting a Christian and Mis- 
sionary Influence. Rev. G. T. Manley, M.A. . a ‘ 


CONFERENCE OF MissIONARY AND BiBLE TRAINING SCHOOLS : 
Necessity for the Pedagogical Training of Missionary Candi- 
dates. Dean E. H. Knight, M.A. 
Importance of the Study of Missions. Rey. Edward Marshall 
Bible Study in the - aunpeee lepine President El- 
more Harris, : : ; 


CONFERENCE OF EDITORS . 

Why the Religious Weekly Press Should Give an “Adequate 
Treatment of Missionary Problems. Mr. John W. Wood 

The Kind of Articles Calculated to Do the Most Good in Edu- 
cating and Inspiring the Church. Rev. John Bancroft 
Devins, D. 

The Attitude of the Secular Press Toward Missionary Inter- 
ests. Colonel F, P. Sellers . 

How to Interest the Secular r Newspapers in Missions. Mr. 
J. A. Macdonald - ‘ ; 


CONFERENCE OF PASTORS . 

The Pastor a Student of Missions. Bishop E.R. Hendrix, DD. 

Financial Possibilities of a Church. Rev. Charles E. Bradt, D.D. 

The Montclair Plan. Rev. Abner H. Lucas, D.D 

The Pastor’s Responsibility in Directing the Missionary 
Prayer Life of His People. Rev. R. J. Willingham, D.D. 

Points to be Emphasized in Developing the Missionary Inter- 
ests of the Congregation. Rev. George Robson, D.D. . 


THe LayMAn’s Part IN THE MISSIONARY ENTERPRISE 

Missions from a Business Man’s Point of View. Mr. Edward 
B. Sturges 

The Effect of Missions ‘Upon International Relations. Hon- 
orable John W. Foster, LL.D. . 

The Layman’s Place in the Development of. Foreign Mis- 
sions in the Church at Large. Mr. C. A. Rowland, Jr. . 

The Layman’s Part in Furthering the Financial Support of 
Missions. A. J. A. Alexander, M.D. 

Study and Prayer as Related to the Maintenance of Mission- 
ary Interest. Mr. John W. Woo 

How the Laymen are Bein Enlisted in the United Presby- 
terian Church. Mr. J. Campbell White, M.A. 

How the eee A are Being Enlisted. Hon- 
orable S Capen, LL.D. 

What Northern “Seyi Laymen are Doing. Mr. David 
McConaughy . : 


CONFERENCE OF THE YOUNG PropLe’s MisstonAry MovEMENT 
Co-operation Between Students and the Young People of the 
Churches. Mr. Harry Wade Hicks . 
The Need for Student Leadership wee Church Young 
People. Honorable S. B. Capen, LL.D 


xii CONTENTS 


PAGE 
Mission Study and Other Forms of Missionary Instruction of 
e Young. Mr. S. Earl Taylor, M.A. 647 
Text-Books for Young People’s Classes Used by the Women’s 
Boards. Mrs..N. M. Waterbury . 651 
Summer Conferences of the Committee for the United Study 
of Missions. Mrs. Alonzo Pettit . 652 
Summer Conferences of the Young People’s Missionary Move- 
ment. Mr. C. V. Vickrey . 653 
The Normal Mission Study Movement. T. H. P. Sailer, Ph.D. 654 
APPENDIXES : ‘ : : : : ; , : : . 657-684 
A The Exhibit 2 : : é : 3 6590 
Outline of the Exhibit Scheme . 4 i t 659 
Bibliography of Recent Missionary Literature 662 
B Organization of the Convention . : : : E 682 
C Statistics of the Convention . ? : : : ; @ 684 


INDEX .. - emis - 3 . £ : F , ‘ . 685-713 


Peo srikit WHICH WILL INSURE THE 
LARGEST POWER AND FRUITFULNESS 
OF THIS CONVENTION 


The spirit of teachableness— Let my mind be hospitable to truth, 
The spirit of helpfulness—<* What wilt thou have me to do?”’ 


The spirit of intercession— This is the most urgent need for these days of 
vision and opportunity. 

The spirit of expectancy —As we have a great God with inexhaustible re- 
sources let us have great faith. 

The spirit of magnanimity—Let me rise above petty fault-finding and be- 
come absorbed with the great interests of the Kingdom. 

The spirit of hopefulness—It is possible to become strongest where I am 
now weakest. 

The spirit of humility—AIt is possible that | may become weakest where I 
am now strongest. 


«<Do not pray for tasks equal to your powers; 
pray for powers equal to your tasks.”’ 


SUGGESTIONS FOR THE MORNING WATCH#*# 
Thursday, March 1, 1906 


««In the morning will I order my prayer unto Thee, and will keep watch.”’ 
ScripTuRE— Luke 4:16-19. 


Prayer—O Heavenly Father, Lord of the harvest, have respect, we beseech 
Thee, to our prayers, and send forth laborers into Thine harvest; through 
Jesus Christ our Lord. Amen. 


Hymn—O Lord and Master of us all, 
Whate’er our name or sign, 

We own Thy sway, we hear Thy call, 
We test our lives by Thine! 


Friday, March 2, 1906 
«I myself will awake right early and will give thanks.’” 
ScripTurE — Matthew 25:31-46. 


Prayer—That it may please Thee to give us a heart to yield ourselyes wholly 
unto Thee, to go where Thou wilt and do what Thou wilt; through our 
Lord Jesus Christ. Amen. 


Hymn—Be mine some simple service here below 
To weep with those who weep, their joy to share, 
Their pains to solace or their burdens bear; 
Some widow in her agony to meet, 
Some exile in his new-found home to greet; 
To serve some child of thine, and so serve thee. 
Lo, here am I; to such a work send me. 


Saturday, March 3, 1906 


‘< It is a good thing to show forth Thy loving kindness in the morning.’” 


Scripture — Ezekiel 33:1-9. 


* At the close of each evening session a card containing suggestions for the observance of 
the morning watch was handed to each delegate, 


Prayer—That it may please Thee to guide us who seek to know what Thou 
wilt have us to do, and to make Thy way plain before our face, through 
Jesus Christ our Lord. Amen. 


Hymn—O Strengthen me, that while I stand 
Firm on the rock, and strong in Thee, 
I may stretch out a loving hand 
To wrestlers with the troubled sea. 


Sunday, March 4, 1906 


He wakeneth morning by morning, He wakeneth mine ear to hear as they that 
are taught. 


ScripTureE— Matthew 7:24-27; James 1:22-25. 


Praver—That we may obtain that which Thou dost promise, make us to love 
that which Thou dost command; through Jesus Christ our Lord. Amen. 


Hymn—My will is not my own 

Till Thou hast made it Thine; 

If it would reach a monarch’s throne 
It must its crown resign: 

It only stands unbent 
Amid the clashing strife, 

When on Thy bosom it has leant, 
And found in Thee its life. 


Monday, March 5, 1906 


«<In the Morning, a great while before day, He rose up and went out, and de- 
parted into a solitary place and there prayed.’’ 


ScripTurE—Exodus 33:15; Psalm 121—the Traveler’s Psalm. 


Prayer—Grant that we may spend this day without stumbling and without 
stain, that coming to our journey’s end victorious over all our temptations, 
we may praise Thee who art worthy to receive honor and glory and 
power. Amen. 


Hymn—Did we in our strength confide, 

Our striving would be losing; 

Were not the right man on our side, 
The man of God’s own choosing; 

Dost ask who that may be? 

Christ Jesus, it is He; 

Lord Sabaoth His Name, 

From age to age the same, 

And He must win the battle. 


A’ HOMEWARD MEDITATION 


Let me cherish the spirit of thankfulness for all the opportunities of the 
days spent in Nashville. 

May the humbling influence of high privilege keep me from the taint of 
pride. 

For days I have been getting, now let me give. 

Let me brace myself to meet with heroism and without flinching the shock 
of the indifference of others to the great ideas which now possess me. 

By study and meditation let me keep renewing the present vision of the 
nearness and resourcefulness of our God and the claims of His Kingdom. 

Let me think conclusively on the facts brought before me during the Con- 
vention, that is, let me not stop until I come to a clear decision on the evidence, 
as to whether I shall not become a missionary. 

Let me highly resolve that no matter where my lot may be cast, I will so 
live as to carry always the marks of the missionary spirit : — 


The sense of stewardship of life and money. 

The planning of everything with reference to the needs of others, not my 
own. 

The recognition of the element of urgency perpetually present in the spread- 
ing of the Kingdom of Christ, 

The joyful yielding of life to Christ the Savior and Lord of all. 


Let me by associating my efforts with those of other members of my delega- 
tion so plan that my institution may have a far larger part than heretofore in 
hastening the realization of the world-wide purposes of Jesus Christ. 

Above all let me carefully distinguish my feelings which will change from 
my determined purpose which, by the help of God, shall endure. 


O may thy soldiers, faithful, true, and bold, 

Fight as the saints who nobly fought of old, 

And win with them the victor’s crown of gold. 
Alleluia! Alleluia! 


PREPARATORY SERVICE 


The Possibilities of this Convention 


The Fulness of the Living Presence of Christ 


THE POSSIBILITIES OF THIS CONVENTION 
MR. JOHN R. MOTT, M.A., NEW YORK 


THE POSSIBILITIES of this Convention are limitless. Its very 
magnitude suggests its boundless reach. It is not only the greatest 
student conference ever held but is likewise the largest missionary 
assembly ever convened in the history of the Church. It is not 
simply national; it is not merely continental; representatively it is 
a great universal or ecumenical gathering. 

The personnel of this conference emphasizes its large possibili- 
ties. Here we have a vast company composed largely of the youth 
of the communities represented. Disraeli has said that it is a glori- 
ous sight to see a nation saved by its youth. Is it not a more 
inspiring sight to see the youth coming up from many nations to 
unite their forces on behalf of the salvation of the world? It is 
also a personnel that includes not only the youth, but the educated 
youth, the students of nations, from whose ranks are to come the 
leaders in the various spheres of thought and action. 

The possibilities of the conference are great, because of the 
strategic relation which it sustains to the varied enterprises of evan- 
gelization. In what gathering have there assembled so many of the 
moving spirits and leaders of the aggressive forces of Christianity 
as organized and developed on the North American continent? It 
stimulates the imagination to reflect upon the significance of this 
occasion, when the flower of the colleges and seminaries and schools 
mingle with the responsible leaders of the mission boards, with the 
leaders in the conflicts on the far-away battle fields of the Church, 
with the editors of the religious press, and with various other im- 
portant classes who are in a position to wield mighty influence and 
to bring the power which will be generated here to bear most directly, 
effectively, and largely upon the various bodies of Christendom. 

We are reminded likewise of the possibilities of this gathering 
when we recall the extensive preparations which have been made for 
it. And here let me not yield to the temptation to speak of that 
extensive, tireless, self-sacrificing, and most devoted preparation 
made by our hosts in Nashville, which is simply beyond all praise. 
Let me simply allude to one form of preparation for this confer- 
ence—that of intercessory prayer. In not less than forty countries 
men and women who know what it is to prevail with Almighty God 
have had on their hearts the preparations for this Convention, and 


, 


4 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


many in all parts of the world are doubtless meeting at this very 
hour to wield on our behalf the irresistible forces of the prayer king- 
dom. Who can even hint at the limits of the possibilities of united 
prayer to achieve and to transform! 

We recognize the possibilities of this Fifth International Con- 
vention of the Student Volunteer Movement when we think of the 
great energies which are to be released from this platform and the 
many associated platforms of this city and in the mingling of classes 
of delegates during the five days that we are to spend together. 
Think what energy is wrapped up in powers like the following: 
The power of truth. Single facts will be proclaimed from this plat- 
form which, in themselves, when given right of way, will transform 
universities, stir deeply entire churches, and influence nations. The 
power of great ideals, to lead us to crucify self, to emancipate us 
from the things which limit and bind, to liberate us, and to send 
coursing through us into the world new energies and life. The 
power of the Word of God. Words from the Christian Scriptures 
are going to drop into the hearts and minds of many delegates with 
such germinating and dynamic power as to create life revolutions 
and transformations. The power likewise of the uplifted Christ. 
He will be lifted up in this Convention. This will be true of every 
session. His promise has never failed, that if He be lifted up He 
will draw men. That strange but certain and potent attraction, 
which many here have already felt in other days, will be powerfully 
felt in our sessions. Why should that attraction not be greater here 
in Nashville than on any preceding occasion? The power of person- 
alities charged with the Spirit of the living God. These in them- 
selves, as they will come before us, will be vehicles through whom 
the mind and Spirit of God will get larger access to the lives of men. 
I do not venture to speak of the manifestation of the power of the 
Holy Spirit Himself in answer to countless prayers. The Spirit of 
God is as able to hush and sway and energize this Convention as 
any gathering which has ever convened, and He will do so. 

This Convention has significance to every delegate. As I inter- 
pret that significance, it is to enable each one of us to understand 
more clearly and to realize more fully the great mission of Christ 
to us personally and through us to others. 

What is the mission of Christ to us individually? Manifestly 
His mission includes guidance. Who among us does not need more 
implicit guidance with reference to opportunities for life invest- 
ment, with reference to fields of labor, with reference to ideals that 
should dominate, with reference to motives that should sway and 
animate? Christ’s mission includes emancipation as well as guid- 
ance. Here and there, unhappily, are some among us who need 
the emancipating power of Jesus Christ: His power to emancipate 
from narrowness, His ability to emancipate from low ideals, His 
cnergy to emancipate from selfishness, His matchless might to break 


THE POSSIBILITIES OF THIS CONVENTION 5 


the shackles of any evil habit which binds and hinders the largest 
manifestation of Christ’s power through us. Christ’s mission in- 
cludes not only guidance and emancipation, but also transformation. 
He has the ability to make delegates strongest where they are now 
weakest. This alone should stimulate us to large expectation. 

Christ’s mission includes commissioning His followers. There 
is nothing which gives more power to a person than to be perfectly 
sure that God has spoken to him, has assigned him a task, and has 
said that He would stand by him. This constant sense of vocation 
is a very real thing. God grant that it may be experienced by many 
a delegate who has not hitherto known it, that he may go back to 
his college with that triumphant assurance which characterizes the 
man who is able to say with Paul, “The Lord stood by me,” or with 
David, “The Lord is at my right hand.” 

The significance of this Convention to our universities, colleges, 
and theological seminaries, I might interpret as to bring to bear upon 
them through their delegates a larger current of Christ’s life and 
light, of His truth and energy. I like to think of this Convention 
as a great dynamo. Only a few weeks ago, attending a little private 
conference at Niagara Falls, I was given the interesting privilege 
of going down into the earth into the greatest power-house of the 
world, where some twenty vast turbines were being impelled by 
the ceaseless energy of the upper Niagara river. As I stood there 
in the midst of the comparatively quiet yet mighty movement of that 
vast machinery and reminded myself of the energy there being 
generated and released in sufficient quantities to light whole sections 
of a distant city, to drive the machinery of great factories, to heat 
many houses, to impel many cars and trains, I said, would that this 
might prefigure the Nashville Convention, that there might be gen- 
erated and released energies which would impress every college and 
school represented, not simply with natural power but with super- 
natural power—the greatest need in all these institutions of higher 
learning. Forty men came from Harvard to the Toronto Conven- 
tion. They came not in vain. The dynamo of God’s Spirit energized 
that delegation and sent them back as a solid phalanx to work for 
Christ’s Kingdom. From their associated effort on their return dates 
the splendid missionary epoch in the life of Harvard. May this 
also prove to be true of many universities which to-day are not 
characterized as centers of missionary life and energy. 

What is the significance of this Convention to the United States 
and to Canada? Nothing pleases me more than to see the flags of 
these two nations clasping the world. The juxtaposition and union 
of these two Anglo-Saxon countries is indeed significant. I venture 
to say to-day that there is no tie between these two lands which is 
so secure, which is so satisfying, and which is so mutually helpful 
as the tie of the Christian student movement. Certainly political 
destiny is no such tie; certainly commercial enterprises are not; cer- 


6 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tainly the intermingling of population is not. This binding together 
of the future leaders of these nations, who have come to know one 
another, to have confidence in one another, to love one another, to 
resolve that they will work together for the world’s evangelization, 
is a sign of large promise for His Kingdom. We are told in a 
German aphorism that what you would put into the life of a nation, 
must be put into its schools. If the United States and Canada are 
to constitute a strong and adequate base for making possible, so far 
as North America is to have a share, the evangelization of the world 
in this generation, this great ideal must be put into the thought of 
the schools. The Student Volunteer Movement and the Young 
Men’s and Young Women’s Christian Associations dominate the 
position. Under the Spirit of God what may they not do, and, 
therefore, what may not our conference do in hastening the realiza- 
tion of this sublime ideal! 

I would not venture to suggest the significance of this Conven- 
tion to the world. We could adopt no better creed right here at 
the first session of the Convention than that of St. Augustine, “A 
whole Bible for my staff, a whole Christ for my salvation, a whole 
Church for my fellowship, and a whole world for my parish.” Every 
Convention of the Student Volunteer Movement has taken the whole 
world into its plan. It is one of a very few gatherings which does 
that with absolute impartiality. This Convention will be no excep- 
tion in this respect. It ought to mean more for the world than any 
of its predecessors. The world is far better known now than it was 
four years ago. It is even much more accessible. It is a great deal 
smaller world. Its need is more articulate and intelligible. Far 
more momentous changes are impending than was the case in 1902. 
A much more acute crisis is on in the Far East and in Southern 
Asia and even in Latin America. I see no reason, therefore, why 
this Convention should not accomplish more than any of its prede- 
cessors in hastening the realization of our watchword, “The Evan- 
gelization of the World in This Generation.” 

There is only one thing that can defeat the realization of the 
possibilities of the Convention and the accomplishment of its high 
purposes. That one thing is sin. Sin is a veil. No delegate ever 
saw the plan of Christ through it, still less did he see Christ through 
it. Sin is an insulator which keeps turned off the irresistible energies 
of the ascended Son of God, and it will do so here in any heart. 
Therefore, nothing is more important—let me check myself—nothing 
is so important as for us to pause and, if need be, humble ourselves 
on the threshold of this Convention and deal faithfully, relentlessly, 
with the piercing eye of Almighty God upon us, with our sins. If 
here and there there is a delegate who has some unconfessed or 
unforsaken sin in his life, well might this Convention pause in its 
proceedings that that sin may be cast forever behind the back of 
Jesus Christ. There may be some sins which we do not know about, 


THE POSSIBILITIES OF THIS CONVENTION yi 


and yet we are conscious that our lives are not right with God. A 
friend of mine started out to row one day, and he took hold of the 
oars and tried to move the boat. It would not go. He pulled harder 
than ever. The boat would not budge. He jerked out one oar and 
tried to push the boat off. Still it would not leave the wharf. Finally 
he looked down and found a rope holding the boat beneath the 
water. So it is here and there with some delegates—some secret 
strand, it may be of pride, of indifference, of selfishness, of impurity, 
is binding us to the shore. May we not with sincerity and earnest- 
ness offer the prayer: “Search me, O God”—there will then be 
searching indeed—‘and know my heart: try me, and know my 
thoughts ; and see if there be any wicked way in me”—which hitherto 
I have not detected—‘‘and lead me in the way everlasting.” I hope 
there is no proud or self-sufficient delegate in this Convention. No 
one can be who will take an honest, unhurried look at the inner 
life. The outer life may be free from entanglement and incubus 
of sin; but does not such an one discover much of pride, deceit, 
envy, jealousy, selfishness, vindictiveness, and uncharitableness 
there? If this does not humble him, let him take a fearless, unpreju- 
diced look at Jesus Christ, our Pattern, and the sense of sinfulness 
will deepen. 

It may be that some among us are tolerating a sinful spirit or 
attitude. For example, it may be an attitude of uncharitable judg- 
ment. I have known that to defeat the purpose of such a convention 
in the life of many a delegate. Let us not permit the spirit of belit- 
tling criticism, or unkind, hasty remarks concerning others or the 
Convention itself, to keep our minds from the great sweep of God’s 
purpose and the realization of that in our lives. 

Or the attitude of some may be one of rebellion or disobedience. 
The heart is very treacherous at this point. Many a man says, “I 
am not disobedient.” That reminds one of the prayer which St. 
Augustine caught himself offering once, “Lord, give me charity, 
but not yet.” Here and there is a delegate saying: ‘Lord, give 
me the missionary spirit, but do not let it impel me to go to some 
distant land. Lord, give me unselfishness, but let me have my way 
in this particular course that I have marked out for myself.” May 
there be no subtle spirit of disobedience or rebellion which will 
prevent God’s great purpose being realized in any life in this Con- 
vention. 

Or it may be that some here are guilty of sins of omission. For 
example, we may have neglected to pray. May not one of us be a 
dead weight in this Convention. Rather may each one be so in the 
spirit of prayer that the Convention will be like the great tides of 
the sea, lifting vast ships and bearing them on their way. I am not 
sure but that some of the greatest centers of power are going to be 
among the most obscure delegates, whose hearts are right toward 
Christ, and who, therefore, prevail with Him in prayer. 


8 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


There is also the sin of omitting to keep near Christ. There are 
many hungry people here. The most pathetic fact there could be in 
connection with this Convention would be to come together from 
the ends of the earth to lay plans to distribute the bread of life 
all over the world, and then to go forth to do our work with emaci- 
ated hands because we ourselves are starving. May the sin of omit- 
ting to feed upon Christ by right habits of meditation and Bible 
study come to an end in this opening session. 

Or some may be guilty of the sin of omitting to expect large 
things from God. Recall that startling statement of the Psalmist, 
“They limited the Holy One of Israel.” May it not be said that the 
delegates of any college here hindered the mighty Christ from cours- 
ing with irresistible energy through the Nashville Convention. May 
God save us from a life of mediocrity, from slipping down to low 
levels, from failing to be responsive to higher ideals, from living 
the life of slavery and of defeat! 

There is no more remarkable passage in the Old Testament than 
the one which represents God as looking up and down the world 
among the lives of people to find those whose hearts are right toward 
Him. What for? That He may show Himseli strong toward them. 
I pause and tremble, as I think of this passage, that the mighty God 
thus early in our Convention is searching with His piercing gaze 
to discover the hearts among this great multitude toward whom He 
can show Himself strong. 

One day, in the little village of Princeton, He found a young 
woman whose heart was so responsive that He could show Himself 
strong toward her, and as a result under God we have the Student 
Volunteer Movement and a Convention like this. One day there 
stood a young man outside a tent at Keswick, in England, who heard 
God speak through a human voice and was obedient, and as a result 
there came a great advance in the Student Movement of the British 
Isles, one of the most spiritual and fruitful in the world. One time, 
away up in the Punjab in India, a young man who had been de- 
ceiving himself and thought he had been deceiving God, had courage 
and honesty enough to fall to his knees and confess his sin, and the 
Spirit of God came upon him that day, and before a week had passed 
God used him in leading many into the Kingdom of Jesus Christ. 

May our all-seeing, loving, holy Lord find among us many 
hearts so pure, so responsive, so humble, so believing, so courageous 
that He may trust them with a large bestowal of His power. These 
will be the young men and young women who, going forth from 
Nashville knowing their God, will be strong and do exploits. 


THE FULNESS OF THE LIVING PRESENCE OF CHRIST 
MR. ROBERT E. SPEER, M.A., NEW YORK 


WE bo nor need to wait another hour in order to receive that 
for which God has brought us together in this Convention. It may, 
indeed, already have come to many of us before ever we entered the 
doors at this opening session. Perhaps in some hour of quiet on our 
railroad journey to this place, we beheld the great vision that we 
had anticipated when we came away from home, or we heard the 
clear voice speaking to us which it was the purpose of God that we 
should hear as He made choice of us to come to this place. And 
if we have not received already that which God was already willing 
to give us, there is no reason why, here in this opening hour of this 
Convention, we should not receive it. It is not necessary that an- 
other hour should pass away, that we should wait for another ses- 
sion of this Convention, that we should delay for the influence of 
the coming Sabbath Day. Jesus Christ is here this afternoon more 
eager to give to every student that has come to this place that 
which we need than we are to receive. 

There are many of us who have attended Student Volunteer 
Conventions in the past. We remember, perhaps, that it was after 
a certain address at the last Convention, or at a certain time in its 
sessions, that the great Spirit came to us; and we are tempted to 
wait until that same voice speaks again, or that same condition 
occurs again, before we are ready to receive that which God is ready 
to give here and now. Or there are many of us who have come here 
for the first time, and friends who have come before have told us that 
we must wait for a certain meeting, or we must wait for a certain 
influence, or we must wait for a certain personal message. 

My friends, we do not need to wait for anything. Right here in 
this hall, this afternoon, before another moment has passed, there 
can come to every one of us who desires, the great gift of God of 
which we stand in need; and if we are not even now aware of the 
pouring in upon our lives of that which we know we require and 
which we believe God has brought us here to receive, it must be 
because some of those things are hindering of which Mr. Mott was 
speaking just a moment ago. And I think we could not do better 
than just quietly, as if each one of us were all alone here, under 
the scrutiny of Christ, look in upon our lives and see whether any 


9 


IO STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of these things are hindering us. I ask my own heart, Are any of 
these things hindering me? Will you just forget for a moment that 
there is any one else here and ask your own heart, honestly, relent- 
lessly, “Are any of these things standing now in the way of my 
seeing, in the way of my receiving?” 

The fact that we have gathered here as men and women pre- 
sumably advanced in Christian experience is no proof that there 
are not even here and now in our hearts just such gross sins as 
those to which Mr. Mott has alluded, hindering our receipt of the 
great blessing and fulness of the presence of Christ. There was 
an article in the magazine of the British Student Movement some 
years ago, entitled, ‘Perils of the Forgiven Life,’ and one of the 
five perils of the forgiven life which this discerning Christian man 
pointed out was the peril of grievous moral fall. I suspect that 
there are many of us here who would not wish to expose this after- 
noon to the others every thought, every imagination that passed 
through our minds as we came here—perhaps, every thought, every 
imagination that has been in our minds since we have been sitting 
in this room this afternoon. There are even sins like these with 
which the Spirit of God will have to deal in our lives, if we are to 
receive Him. Shall we ask ourselves directly and personally, not ina 
mere general way, regarding those other sins as well, those unseen 
sins of temper, of thought, of disposition? I ask you to test your- 
selves, for example, by those simple little rules of the late Archbishop 
Benson: “Not to call attention to crowded work, or petty fatigue, or 
trivial experiences. To heal wotinds which in times past my cruel 
and careless hands have made. To seek no tenderness, no compas- 
sion; to deserve, not ask for, tenderness. Not to feel any uneasiness 
when my advice or opinion is not asked or is set aside.” We judge 
our own lives by some such cutting standards here to-day, and 
wonder whether Christ would be willing to trust us with any more. 

Suppose we all look in now at the beginning, in honor and hon- 
esty, upon our hearts. Are there no things there that we ourselves 
can discover that hinder the receiving now, here, this afternoon, of 
that which Christ has brought us here for? And are there no sins 
of reluctant will? JI read as I came down on the train the life of 
Samuel J. Mills, which has just appeared; and though his mother 
had dedicated him as a child to the missionary service, when at last 
by his own voluntary act he had given himself to the great ministry 
of his life, her heart overflowed over his sacrifice with sorrow. “But 
little did I know,” she said, “when I dedicated this child to God, 
what it was going to cost and whereunto it would all end.” And it 
may be that in our hearts there has been such hesitation, such re- 
luctance, such holding back of will as would keep us from giving all, 
and, therefore, from getting from Christ what He waits to offer 
us to-day. 

Or it may be that we have not defined to ourselves clearly what 


THE FULNESS OF THE LIVING PRESENCE OF CHRIST II 


it is for which we have come here. We came because many were 
coming; we came because we heard that a great mass of students 
were to gather here, the greatest body of delegated students ever 
assembled in the history of the Christian Church; we came out of 
curiosity, perhaps, because we had heard stories of past conventions 
and their mysterious power, and we wished to see all this for our- 
selves. Perhaps we did not really make clear to ourselves what 
it was of which we stood truly in need. 

I will tell you some of the things of which we stand in need 
here at this opening hour. We stand in need, all of us—and Christ 
stands ready to supply these needs—first of all, I will not say of a 
clearer vision of Christ, for words like those have grown so familiar 
to us as to have lost their power over us. I will say that we stand 
in need of a more unhesitating exposure of our lives to the scrutiny 
of Christ, that we should be aware that we stand in His vision to-day 
and. that His eyes are looking down upon us and searching us 
through and through. And standing where He can look thus upon 
us, we stand where we can also look, if we will, with unveiled eyes 
upon Him. One of the personal influences to which I look back 
with the most gratitude is the personal influence of old Dr. William 
Henry Green of Princeton, the greatest Hebrew scholar of our land 
in his day. He was a man of just as simple and gentle Christian 
life as he was of great and humble learning. What I remember 
best about him are the chapel services which he used to conduct, and 
in which he often gave out one hymn in which occurred the two 
lines, 


“And bring us where no clouds conceal 
The beauty of His face.” 


That is the first thing that we need here this afternoon, that we 
might come where no clouds of sin or selfishness, of evil, of low- 
mindedness, of un-Christlike temper, conceal the beauty of His face. 
What the Greeks said in their simple way to Philip expresses clearly 
enough the great and profoundest need of our hearts. We want 
to look to-day at the beginning, not upon one another’s faces, al- 
though it is good to do that, but clearly and with unveiled eyes 
upon the face of Jesus Christ. 

And we need to feel at the very opening of this Convention a 
larger measure of His living power. We know the weakness of 
our own wills; we know the fadingness of our own visions of Him. 
We need to-day a power from outside ourselves that shall come to 
us with all the fulness and the abidingness of God in it to help us 
to be what we ought to be and to do the great duties that are to 
be laid upon us here. 

We need to enter not alone into the living power of Christ, 
but into the richness of His passion. We are to come close enough 
to Him in these days to feel for the world as He felt for it, to look 


12 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


out over the world with the eyes with which He looked out over 
the world; maybe, if His heart is in us, to make sacrifice for the 
world of our lives, even as He laid down His life for the world. 
That law of life which controlled Him we have got to learn here 
in these days; and we can learn it if we will, here in this opening 
session of our conference together—that law to which He gave 
expression after He knew of the desire of the Greeks to behold Him: 
“Except a grain of wheat fall into the earth and die, it abideth by 
itself alone. . . . For he that loveth his life loseth it; and he 
that hateth his life in this world shall keep it unto life eternal.” We 
have got to learn in these days—and there are hundreds of students 
who have come up to this student Convention who have to learn this 
great lesson—we have got to learn Christ’s own law of life. I 
heard Secretary Watson of the United Presbyterian Board, on the 
train yesterday afternoon, speak of the way in which Chinese Gor- 
don’s influence is still felt in every lane and byway of the city of 
Khartum. Men said he threw away his life when he died there; 
he might have escaped if he had wished to do so, and he deliberately 
waited and laid down his life. After Lord Cromer has been for- 
gotten, Chinese Gordon will be remembered in the Sudan. He laid 
down his life, but he laid it down with the certain assurance that 
even in the Sudan he will find it again. Some day—it is surer than 
anything that has gone by us in the past—some day Northern 
Africa will come to the ideals for which Chinese Gordon stood, 
simply because in obedience to the law of Christ for life he buried 
himself as a grain of corn in Khartum, and therefore cannot abide 
alone. Some day the seed will rise again and the world will see 
in multitudes the great and radiant Christian life that Chinese Gor- 
don laid down. We have need, every one of us who has come up 
here, to learn this great law of Christ for our lives. We have not 
learned it, fellow students, many of us, have we? We have not 
been laying down our lives in any such sense as Christ laid down 
His life. We have not hated them in any such sense as He hated 
His. Many things that never would have bound Christ have bound 
us; many shackles we have worn that He would never have worn; 
and here on the very threshold of our Convention we must learn, if 
we want to receive now what He is ready to give, His lesson of 
the meaning and purpose of our life. 

How are we to do these things? We are to be courageous 
Christian men and women to-day in cutting free at the outset from 
all those weights and sins that will hinder us from receiving what 
Christ desires to impart. Both the weights and the sins that are 
cumbering and enshrouding us, we must mercilessly cut away from 
our lives; and we must, in these opening hours of this Convention, 
judge what things constitute our weights and our sins in the very 
presence of our Savior Himself. You know how it is among our- 
selves. I meet with this friend; certain things in my life fall into 


THE FULNESS OF THE LIVING PRESENCE OF CHRIST 13 


the background under his lofty influence over me. We draw close 
to Christ this afternoon, and much that seemed tolerable becomes 
contemptible and squalid to us. How many of the ideals and values 
of our life readjust themselves, as we look now at everything and 
judge everything in the clear, certain light that falls upon our 
life from the face of Christ! We ought this afternoon, if we see 
these things, to courageously cut loose from what hinders us ; and we 
must be willing even now fearlessly and unwithholdingly to yield 
ourselves up to the obedience of Jesus Christ. 

I went a few weeks ago out to Bellefonte, Pennsylvania, to 
attend the dedication of the gymnasium there built in memory of 
Hugh McAllister Beaver; and as I came away, his father gave me 
the history of his regiment in the Civil War, the 148th Pennsylvania 
Volunteers. It seems to me one of the most remarkable historical 
books that has grown out of that great struggle. It is the story of 
this one regiment told by different people—by the brigade com- 
mander, by the colonel, by the adjutant, by the ambulance officer, by 
the captains of the companies, by the private soldiers themselves— 
and one of the first chapters of all is entitled “The Sister’s Story.” 
It is the story of how some of the lads of the regiment came to be 
enrolled. It was in the year 1862. President Lincoln had issued 
a call for 300,000 men and then a call for 300,000 more, and the 
War Department had drawn up provisions for a draft in case the 
men were not voluntarily offered; and this one county in Pennsyl- 
vania did not wish to stand under the ignominy of a draft, but de- 
sired that the men who were to go from that county should offer 
themselves freely in response to that call. This sister tells of how 
the appeal came to the little village in which she and her brother 
lived, in Center County, Pennsylvania. There was a small country 
academy there, and the summer vacation was just over, and the 
boys and girls had come back from the farms for the first day of 
the academy year again. She said that she came walking up the 
village street with a friend of hers, another little child, and as they 
came up the pathway through the yard of the school, arm in arm, 
with a little bunch of flowers held in both their hands and their 
heads bowed down very close together, as little girls would talk 
with one another confidentially, they were suddenly impressed with 
the silence of the school yard. Instead of the noise of play and 
the chatter of an opening day at school, all the boys and the little 
girls were sitting quietly on the school stoop, and when they came 
up they asked the older boys what the trouble was. Were there any 
specially dark tidings from the war? And they said: No, it was 
not that; but Professor Patterson had decided to enlist and he 
wanted to know how many of the boys of the school would go 
with him, and a meeting was to be held in the village church that 
evening in which they were all to be given an opportunity to say 
what they would do. She said that at once she left her little com- 


14 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


panion and sought out her brother, and she said to him, “Harry, are 
you going to enlist?” and he said, Yes, he thought he would. “Well, 
but,” the mother argued after they reached home, “you are only 
sixteen years old; you cannot enlist without father’s allowing you 
to go, and you know how we have all built on you, on your bright- 
ness, and are making sacrifices at home in order that you might go 
to college. You must not go away now to the war.” He insisted 
that when the opportunity came he was afraid he would have to 
respond. And the sister tells how that night in the little village 
church, when Mr. McAllister of Bellefonte made his appeal for 
volunteers and had finished, the principal of the academy rose with 
a long paper in his hand; and her little girlish heart almost stopped 
beating when she realized what it was that he was going to do, and 
then when he had made his careful, simple statement as to the pur- 
poses that led him and the motives that constrained him, he said 
he was going to call the school roll, and every boy who wanted 
to could respond “Ready” to his name. And in a silence like the 
silence of death he began at the top of the line: “Andrews,” 
“Ready”; “Baker,” “Ready”; and when he came down to K the 
little girl said her breath just absolutely stopped, and when the 
name Keller was called, she heard a clear boyish voice answer 
without a tremor “Ready” to his name. 

There were thousands and tens of thousands and hundreds of 
thousands of the lads of this land, North and South, who gave a 
free and eager response to the call that came to them in those days 
of need; and here to-day, in a sense more clear and appealing, One 
is standing who will call during the days of this Convention—be- 
lieve me—the name of every delegate who has come here. Are we 
prepared now in the very opening session of all to answer joyfully, 
without reluctance, with eager response and complete surrender, to 
our names as He is calling them here this afternoon? To be sure, 
we shall not hear Him, as we do not hear Him now, with any audible 
voice, and we shall not see Him, as we do not see Him now, with 
these physical eyes of ours; but there is a sense in which He is 
here more really than Mr. Mott is here, a sense in which at this 
moment He is Himself confronting every student who has come up 
to this Convention and calling to that student to compare his life, 
her life, with Christ’s life, and to respond now to Christ’s pleading 
and entreating call. 

Why should we not do that here at this very opening session 
of the Convention? \ Why should we .put off until Thursday, or 
Friday, or Saturday, or Sunday, that which we can do now, that 
which if it is right for us to do then it is right for us to do now? 
Why should we not here this afternoon, in the quietness and sim- 
plicity and stillness of our opening meeting together, just cut away 
all the things that hinder the incoming of the fulness of the living 
presence of Christ upon our life, here and now make free and un- 


THE FULNESS OF THE LIVING PRESENCE OF CHRIST 15 


withholding surrender of all that we have and all that we are to the 
loving rule of Jesus Christ? 

Only in proportion as here in this opening hour each one of us 
thus personally and individually, as though alone with Christ, draws 
near to Him, are we going to be able to have as a body here what 
we long for and desire. Any one of us here can hinder the blessing 
that would come to the rest of us. It is not possible for any one 
of us to be evil of mind, selfish of heart, disobedient to the calls 
of Christ, without the whole body suffering because of that evil and 
that disobedience. We can only have, each of us here in this gather- 
ing, the things that we desire as we all of us together come and seek 
those things now from Christ; and I simply ask in this opening hour, 
quietly, each one alone, to forget everybody else, to be just as though 
Christ and you were here in this hall together and everything else 
just silence and emptiness round about us. That is the fact in the 
case. Would that here, during these first moments, we could realize 
that there is the fact—that over against each one of us the Lord 
is standing, the Lord with a thorn-crowned head and the nail-pierced 
hands and the pleading voice of His infinite love calling to us, call- 
ing. Surely we can almost hear His voice calling to us. How can 
we hold back from that call? How can we—as we realize how near 
He is to us, how much nearer He would come to us, how tender and 
entreating His love is—how can we now at the beginning do aught 
else than lay our lives, holding back no part of them, into our 
Savior’s hands. Shall we not do that—not to-morrow, but now? 


THE SUPREME BUSINESS OF THE CHURCH 
TO MAKE CHRIST KNOWN TO ALL MAN- 
KIND 


THE SUPREME BUSINESS OF THE CHURCH TO MAKE 
CHRIST KNOWN TO ALL MANKIND 


THE REV. GEORGE ROBSON, D.D., EDINBURGH 


THE THEME assigned me to-night is but the translation into a 
modern thesis of the last command of our Lord. On the eve of His 
ascension and having in view the constituting of His Church on 
earth by the sending of the Holy Spirit, at His final meeting with 
the initial leaders of His Church He summed up the task before 
them in the words, “Ye shall be witnesses unto me both in Jerusalem, 
and in all Judea, and in Samaria, and unto the uttermost part of the 
earth.” To-night, on this opening day of our Convention, being 
gathered together in the name of the Lord and with Him in the 
midst, is not our first concern to apprehend clearly His present will 
concerning His Church, that this and nothing else may be the basis 
and the guide and the goal of our proceedings? The primary charge 
stands unfulfilled and unrepealed. The presentation of Jesus Christ 
to all mankind is still the supreme business of the Church. 

I. Included in this thesis are four points. The first is that the 
Church is the appointed organ of missionary enterprise, to initiate 
it, to order it, and to maintain it. Now that may seem to you 
a mere truism, but it is no small gain to have it accepted as such. 
It took the Churches of the Reformation three centuries to learn this 
truth; for you must remember that the Reformation was simply a 
great revolt against the tyranny of Rome, a revolt which by recog- 
nizing the supreme authority of the Word of God liberated the faith 
of the Church from papal prescription and the government of the 
Church from papal autocracy. It did not by any means effect the 
re-formation of the Church on the Apostolic basis; it only made 
the process of such re-formation possible. Ever since the initial act 
of emancipation this process has been going forward, by slow steps 
it is true and through tangled and painful conflicts, but with grow- 
ing hopefulness. Again, you must remember that the civil power, 
the organized state, was in the providence of God the shelter and 
the bulwark of the Reformed Churches against the Papacy. In each 
land the Church emancipated from the Papacy was reorganized as 
an entity within the state, and the state cared for its order and 
maintenance. No better solution of the situation may have been 
practicable under the circumstances of the times, but it was a solu- 


19 


20 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tion disastrous for the realization of the missionary function of 
the Church. In effect it made the exercise of that function dependent 
on the state. In Germany, Justinian von Weltz, the noblest advocate 
of missions in the 17th century, addressed his summons, not to the 
Church, but to the Diet of the Empire, and its rejection there left 
the Church missionless for two centuries. In Denmark it made 
the sending of Ziegenbalg, the first Protestant missionary to India, 
exactly 200 years ago, an affair of the Court, from which the Church 
held itself unsympathetically aloof. In Holland and in Britain it led 
the state to avow a missionary design as a pious reason for planting 
colonies and seizing territories in newly discovered lands beyond the - 
seas, and the Church was brought in simply as an auxiliary to that 
design. Even the work of John Eliot among the Indians was vin- 
dicated by him as an implementing of the obligation imposed in the 
charter of the colony. But the wonderful story of that work gave 
to men a new vision of the opportunities within their reach. The 
work of evangelization was seen to admit in many ways of free co- 
operative endeavor; and forthwith there began to spring up little 
societies for disseminating knowledge, for promoting prayer, and - 
gathering contributions to aid the work in the colonies. 

Then came the strong religious movements on both sides of the 
Atlantic in the earlier part of the 18th century ; and the close of that 
century brought the splendid birth time of what are now the great 
missionary societies of the Protestant world. These societies, how- 
ever, were at first only ecclesiolae in ecclesia, groups of Christians 
voluntarily associated for missionary purposes, who while remaining 
within their churches were far from committing the churches to 
their special endeavor. Almost everywhere indeed the Church in its 
organized administration held aloof from these societies and even 
disapproved their constitution and methods, if not their aims. Grad- 
ually, however, and in recent times with wonderful rapidity, the mis- 
conceptions of the past have rolled away like morning mists before 
the sun; and in the clearer light of a wider day almost all have come 
to see what the Moravian Church perceived from the beginning of 
its history, that the Church as such is the institution entrusted with 
the Gospel for mankind. There are still indeed diversities of method. 
There are churches which conduct their missionary operations as a 
work organized by the Church itself; and there are churches which 
conduct their missionary operations through an independent society 
in close alliance with itself; and there are societies conducting mis- 
sionary operations by means of the co-operation of members of 
various churches in the work. But whatever be the line of action 
along which we seek to give practical effect to the common obliga- 
tion, we are one in recognizing that the Church as such, of her own 
inherent right, in virtue of her constitution, and at her own charges, 
is the appointed organ for the evangelization of the world. At 
last we have won this rich fruit of the Reformation in the recovery 


THE SUPREME BUSINESS OF THE CHURCH 21 


and acceptance of the Apostolic conception of the Church as the 
instrument chosen, fashioned, and endowed by the ascended Savior 
for the work of gathering mankind into union with Himself. 

II. This brings me to my second point. If the Church has been 
divinely formed to be the organ of the missionary enterprise, what 
exactly is the missionary enterprise entrusted to her? I venture 
to say that it is most truly conceived when we recognize that its 
essence and sum is the presentation of Christ—that before all, that 
through all, that beyond all. This enterprise is not a mere campaign 
to overthrow the beliefs and worships of heathendom by the intro- 
duction of Christianity, but is a campaign to present Christ as the 
light of the world, who lifts into fulfillment the scattered prophecies 
of truth and aspirations of good, conserved and struggling in the 
religions of heathendom, and who at the same time compels the 
grateful abandonment of the whole mass of what is false and evil 
in those religions. The missionary enterprise is not a scheme for 
creating foreign extensions or dependencies of the home churches, 
but it is a scheme for presenting to those of other kindreds and 
tongues the Christ, who is the Way for all to the Father of all, and 
in whom there is for all nations a fellowship of equal and eternal 
brotherhood. The missionary enterprise is not a movement for the 
expansion of commerce and culture and civilization, but it is a 
movement for the making known of that Divine Lord who, wherever 
His influence is received, guides human life to nobler uses, enriching 
alike the individual and the community. May I add that if you have 
regard simply to the task of the Church, the missionary enterprise 
is not even an endeavor to convert the heathen; for conversion is 
distinctively the work of the Holy Spirit, and the work committed 
to the Church is only that of so making Christ known that He shall 
be seen to be the Redeemer of mankind. 

How, then, is He to be made known? In three ways. He is 
to be declared in missionary preaching. The message entrusted to 
the Church is a proclamation of Christ. It is the story of His birth 
into the human family, of His unique life in the flesh, of His death 
of awful mystery upon the cross, and of His wondrous resurrection 
from the dead. But it is more than a story. It is a statement of 
these facts so that they become the certification of a Savior who 
is the gift of God to all time and to all mankind. True, the mission- 
ary has to show to men their sinful and lost condition, but it is in 
the beholding of Christ that the reality and the sinfulness of sin 
are most convincingly brought home to the conscience. True, the 
missionary has to educate men in ethical practice, but the supreme 
ethical standard, as well as the supreme ethical dynamic, is Christ. 
“The true morality, O bleeding Lamb, is love of thee.” Christ, 
therefore, must be the all-transcending, all-pervading, all-dominating 
theme of missionary preaching. 

The Christ is also to be revealed in missionary life. There is 


22 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sometimes a preaching of Christ which is unaccompanied by any 
personal reflection of His image. When this occurs in a foreign 
field it is quite possible that the missionary may still be highly hon- 
ored for the impression he gives of superior culture, of Western 
civilization, of foreign power, but the failure to give any impression 
of the distinctive quality of Christian saintship is failure in the very 
essence of the enterprise. For, just as at home the Christian pastor 
should be the most Christlike man in the congregation, so the mis- 
sionary who goes among heathen people goes not only to carry 
tidings of Christ, but to let them see a vision of Christ in the man- 
ner of his own life and spirit. 

And Christ is to be attested also by missionary beneficence. 
“The works that I do in my Father’s name,” said Christ as He stood 
on the earth, “they bear witness of me.” The works done in His 
name on the mission field bear witness of Him still. The dispensary, 
the hospital, the school, the production of Christian literature, the 
industrial institution, the manifold influences that create pure homes 
and social order and peaceful well-being—these have their place 
in the missionary enterprise simply because they are inseparable 
from the spirit of Christ living and working in His servants who 
are face to face with the needs of heathendom; and all these in their 
various ministry to the good of men are but a part of the revelation 
of the all-embracing Saviorship of Christ. Thus the essence and 
the sum of the missionary enterprise is to make known the Christ— 
the living, divine, eternal Christ, who is present among us in the 
power of His Spirit, who through us is seeking and saving the lost, 
and is mighty to save them to the uttermost. And wherever the 
missionary enterprise is successful, there is in the human heart an 
instinctive recognition of the revelation of Christ as the basis and 
crown of the whole change which has been wrought. It was put in 
a nutshell by the little Manchurian girl, who, in speaking of the 
flower-planted grave of her baby brother, said, “The grave has 
become a new place to us since Jesus came to our village.” Our 
work is simply to make Him known, who wherever He is welcomed 
makes all things new. 

III. My third point naturally follows. The scope of the mis- 
sionary enterprise is conterminous with mankind. The Christ is to 
be made known to all men everywhere. For this reason among 
others, our Lord ascended to the right hand of the Father, that the 
revelation of Him might no longer be conditioned by connection 
with a particular locality or nation, but that he might place Himself 
in equal relations to all men everywhere. And, correspondingly, the 
coming of the Holy Spirit, whose office it is to glorify Christ, is not 
affected by race or by color, but is free as the wind which bends 
alike the Northern pine and the Southern palm. Most emphatically 
does the Book of the Acts of the Apostles teach that nationality, 
climate, territory, have no place among the foundations of the City 


THE SUPREME BUSINESS OF THE CHURCH 23 


of God. Geographical considerations may order the procedure of 
the enterprise, but they are forbidden to limit its scope. And so 
the distinction between home and foreign missions, while convenient 
in administration, has no spiritual basis. The true home land of the 
Church is defined by the words, “In Christ Jesus” ; and all who know 
not Christ, wherever they be, whether within the walls of your city, 
or the boundary of your state, or beyond those boundaries among 
neighboring nations, or in the uttermost parts of the earth, these 
constitute the one outland, the field of missionary enterprise. And 
in that outland is there a single class of society at home, is there a 
single tribe or sect in the non-Christian world of which you are 
prepared to say that the incarnation of the Son of God has no mean- 
ing for them, His life no message for them, His atoning death no 
value for them? that they are beyond the embrace of His love, or 
above His power of blessing or beneath it? Those who know not 
Jesus may use such language, but we who know Him cannot. Have 
we not seen among the most vicious in the cesspools of our crowded 
city life, as well as among the bloodthirsty cannibals of New Guinea, 
and the brutish weaklings of Tierra del Fuego, and the lustful idola- 
tors of India, that even those in the very lowest depths of degenera- 
tion the love of Christ is mighty to rescue and renew? And have 
we not also seen how in the mission fields among Eastern nations 
the evidence is every day accumulating that not in their ancient 
religions but in Jesus Christ the most earnest souls are finding the 
truth which satisfies the intellect, the power which regenerates life, 
the hope which illumines the future? So to all nations, made of 
one blood, dwelling on the face of the earth, to all the children of 
men created in the image of God, to every human being in whose 
flesh the Son of God has come—to all He is to be made known; for 
to their need of Him there is no exception, and to His power to 
save them there is no limit. He is the gift of the Father to all; He 
died to make atonement for the sins of all; He has been lifted up 
to draw all men unto Him. 

IV. If these things be so, I need not elaborate my closing point, 
which is this, that the presentation of Christ to all mankind is the 
supreme business of the Church. I do not speak now of the final 
purpose of the Church. That will be seen when she is completed 
in multitude and perfected in character. Our view at present is 
limited to that generation of the universal Church which by the will 
of our Lord is living now in this present world; and the question 
before us is, What is the purpose of our Lord in locating and main- 
taining this supernatural organization in the midst of mankind. and 
what is our plain duty as determined by His purpose? It is placed 
beyond question by His parting charge. After His own personal 
work on earth had been accomplished, He furnished a pregnant 
foreword to the new era of redemption in the forty days between 
the resurrection and the ascension; and of that whole foreword 


24. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the new and triumphant characteristic was the one great charge, “Go 
ye into all the world, and preach the Gospel to every creature.” 
“Make disciples of all nations.” ‘Ye shall be my witnesses ' 
unto the uttermost part of the earth.” Through all these centuries 
the charge comes down to the present generation telling of a task 
yet unaccomplished, of a purpose and a desire in the heart of our 
ascended Lord for whose fulfilling He is waiting at our hands, if 
perchance we are ready to do His will. It is not the mere authority 
of His commandment which summons us to this duty, imperative 
though that be. His commandment is in reality the declaration of 
an obligation involved in the very nature of the case. Consider what 
Christ really is and desires to become to the world of mankind and 
what mankind is to find in Him; and consider, on the other hand, 
the position of the Church between the two, knowing Christ and 
living by Him, and yet in direct contact with the world. Is it not 
plain that even if no missionary commandment had ever been spoken, 
still the Church could not be answering to her divine ideal nor ful- 
filling her sacred function, if the end of her manifold labors were 
anything less than the presentation of Christ to all mankind? 

‘What, then, is the present practical requirement? In the first 
place this, that the life of every individual Christian should be 
adjusted to this end. For, whatever be his calling or station, the 
very fact of membership in the body of Christ implies that he is 
called through some form of service to co-operate in the common 
task; and when once his heart has learned to beat in sympathy with 
the love that bled on Calvary, and when once his will is resolved to 
seek to make Jesus King, then his life will promptly yield its meed 
of help toward the great end, and the yielding of it will be to him 
the honor and the joy of earthly existence. 

Secondly, it is necessary that the congregational life be adjusted 
to this end. At present the life of far too many of our congregations 
is sterilized by its self-centered character. The world-wide duty of 
the congregation is relegated to a secondary place, and the congre- 
gation is proportionately non-efficient for the chief purpose of the 
Church. What is needed in order that it may come into line with the 
will of Christ and may fulfill its function in His Church is that all 
its endeavors should be so ordered as to subserve and culminate 
in world-wide missionary service. 

And, thirdly, it is necessary not only that the life of every 
denomination be adjusted to this end, but also that there be a genuine 
co-operation of all the Churches to accomplish it. We have had con- 
ferences international, ecumenical, which have been helpful toward 
co-operation in various ways; but what we are yet waiting for is 
a conference of authorized delegates from the various Churches who 
may arrange that, instead of the independent action which to-day 
is crowding missionaries of many denominations into one limited 
area, while other and larger areas are wholly unoccupied, there 


THE SUPREME BUSINESS OF THE CHURCH 25 


shall be a concerted plan for the systematic distribution of their 
combined missionary forces, so as to secure a united advance into 
every field of heathendom for the presentation of Christ to all man- 
kind. It needs, dear friends—I venture to say, it only needs—the 
full consecration and the wise application of the vast unused or 
misdirected resources of the Church of Christ on earth throughout 
her whole membership, in order that a presentation of Christ to all 
mankind may take place within a single generation. 

And the immediate urgency of this task is emphasized by co- 
operative movements in the divine government of the world. Never 
was the opportunity for the task so favorable as it is to-day. The 
opening of almost every land for the evangelistic enterprise, the 
undoing of forces that threatened to bar the progress of the Gospel, 
the ever growing facilities of communication between remotest 
places, the ever growing intercourse between different nations, 
giving a new accent to the recognition of a common humanity, the 
racial and the international problems that are pressing to the front 
and for which we see an effective solution only in a living Christian- 
ity—these things, together with the mighty outpourings of the 
Spirit of God on far separated fields at home and abroad and the 
manifest trend in the Churches toward union in the face of the com- 
mon foe, all these things discover to us the magnificence of the 
present opportunity and bid us seize it. Who knoweth but thou, each 
delegate in this Convention, art come to the Kingdom, to thy King- 
dom, for such a time as this? The time gives to us the opportunity 
of need, the opportunity of power, the opportunity of devotion. In 
this Convention, then, at the feet of our ascended but present Lord, 
let us yield ourselves anew to Him, that being cleansed from sin and 
being anew endowed with power from on high, we may in this our 
day and generation bear witness of Christ unto the uttermost parts 
of the earth. 


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JESUS 


HE OWNERSHIP AND LORDSHIP OF 


CHRIST 


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THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 
MR. J. CAMPBELL WHITE, M.A., ALLEGHENY, PA. 


Is IT TRUE, or is it false, that Jesus Christ is the only rightful 
owner and Lord of our lives? Martin Luther thought it was true 
when he said, “If anyone would knock on the door of my breast 
and say, ‘Who lives here?’ I would not reply, ‘Martin Luther,’ but 
would say, ‘The Lord Jesus Christ.’” Paul gave expression to the 
greatest practical reality of his life when he said, “I am crucified 
with Christ; nevertheless, I live; yet not I, but Christ liveth in me.” 
“For to me to live is Christ.” And he not only regarded himself 
as the slave of Christ, but he regarded that attitude as the normal 
and rightful one of every disciple of Christ. “Ye are not your 
own; for ye are bought with a price; therefore, glorify God in your 
body, and in your spirit.” “Ye are Christ’s; and Christ is God’s.” 
“Feed the Church of God, which he hath purchased with his own 
blood.” “I beseech you, therefore, brethren, by the mercies of 
God, that ye present your bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable service.” And our Lord Him- 
self regarded this as the only right attitude of every follower of 
His toward Himself. “Ye call me Master and Lord; and ye say 
well; for so I am.” 

This lordship and ownership of Jesus Christ applies not only to 
our lives, but it carries with it all our possessions and powers; for, 
“the earth is the Lord’s, and the fulness thereof; the world, and 
they that dwell therein.” “The silver is mine, and the gold is mine, 
saith the Lord of Hosts, and the cattle upon a thousand hills.” 
“All things come of thee, and of thine own have we given thee.” 
And when the Spirit of God came with mighty power upon the 
Apostolic Church, it is written of them that “not one of them said 
that aught of the things which he possessed was his own.” There 
can be no possible question that Jesus Christ regards Himself as 
the owner and Lord of our life. For us the practical question is, 
Have we recognized His ownership and His lordship, and are we 
living in that attitude toward Him? 

The four cardinal obligations of the world-wide missionary en- 
terprise are: I, that we should know; II, that we should pray; III, 
that we should go; and IV, that we should send with our money. 

29 


30 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Judged by these tests how far is the practical ownership and lord- 
ship of Jesus Christ recognized in the Church of our day? 

I. We understand perfectly well that knowledge is the founda- 
tion of all consecrated and intelligent activity for the redemption 
of the world. I understand, and all of us do, that this is no ordi- 
nary audience, but one which is particularly selected; and yet are 
not questions like these being asked even in an audience of this 
kind? How much does even this picked audience know about the 
world and its needs? _How many of us, for example, have read 
one standard book on each of the great countries of the world? 
How many of us have read the record of one great missionary life 
of each of these great countries? How many of us have familiar- 
ized ourselves with the outstanding features of all the great relig- 
ions of the world by reading at least one standard work concerning 
them? Further than that, how many have so digested this infor- 
mation as to be able to be intelligent and effective advocates of a 
world-wide missionary propaganda? Has this information gotten 
down deeper than our heads and taken hold of our hearts? “For 
out of it are the issues of life;”’ and it is written of our Lord, that 
“when he saw the multitudes, he was moved with compassion for 
them.” Are we moved at the sight of the world’s need as our Lord 
was moved? Dr. A. J. Gordon used to say: “I have long since 
ceased to pray, Lord Jesus, have compassion on a lost world. I 
remember,” he said, “the day and the hour when I seemed to hear 
my Lord rebuking me for making that kind of prayer. I seemed 
to hear Him say to me, ‘I have had compassion on a lost world, 
and now it is for you to have compassion. I have given my heart; 
give your heart.’”” How heavily upon our hearts does there rest 
to-night the burden of the world’s sorrow and sin and shame and 
need of Christ? 

When I came away from India, I wanted to keep deeply en- 
graven on my heart and on my thoughts the needs of the three 
hundred millions of that great Empire to which I had given ten 
of the best years of my life, and on the dial of my watch, under 
the second-hand, I wrote down in ink the death rate among the 
heathen population of that Empire alone. I was compelled to put 
a black mark alongside of every third second. To-night we look 
out upon the world, as a whole, in its indescribable need. If we 
were to put down the death-rate in the non-Christian world during 
this hour while we sit here, and all the hours of the days and the 
months and the years, we would be compelled to put down a black 
mark alongside of every second of every minute of every hour of 
every day of the year. Will you stop for thirty seconds with me 
to realize how terrible a thing that is—one every second going out 
without knowing Christ and without knowing whither they are 
going? And think, if you will, what it would mean if they were 
your brothers and sisters—as they are—who are going out in that 


THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 31 


condition. Every count represents the average death-rate in the 
whole heathen world. One, two, three, four, five, six, seven, eight, 
nine, ten, eleven, twelve, thirteen, fourteen, fifteen, sixteen, seven- 
teen, eighteen, nineteen, twenty, twenty-one, twenty-two, twenty- 
three, twenty-four, twenty-five, twenty-six, twenty-seven, twenty- 
eight, twenty-nine, thirty. Thirty seconds, and my watch goes on, 
and during the hour that we sit here together to-night, as many 
people as compose this audience die without Christ; and every 
session that we come here together the same thing will happen 
again, for every hour and a half more people die in the heathen 
world than are within sound of my voice at this moment. What 
does it mean to them? What does it mean to you? What does 
it mean to Him who for their sakes thought it worth while to 
lay down His life? 


“Give me Thy heart, O Christ! Thy love untold, 
That I, like Thee, may pity; like Thee, may preach. 
For round me spreads on every side a waste 
Drearer than that which moved Thy soul to sadness. 
No ray hath pierced this immemorial gloom, 

And scarce these darkened, toiling myriads taste 
Even a few drops of fleeting, earthly gladness 
As they move on, slow, silent, to the tomb.” 


Is it not fitting that we should do as. one has suggested in these 
words: “Let us hurry forward to extinguish hell with our fresh 
lives, our younger hopes, and God’s maturity of purpose; for soon 
shall we die also.” 

II. And judged by the second of the great obligations that 
our Lord laid upon us, how far are we obeying Him? or how far 
is our life a practical denial of the lordship and ownership of Jesus 
Christ? When He saw the multitude in their need He was moved 
with compassion, and as the remedy for all this inexpressible need 
He gave this one prescription, “Pray ye therefore the Lord of 
the harvest, that He send forth laborers into His harvest.” How 
many laborers have you and I thrust out by our prayers? How 
often have we obeyed our Lord, and prayed that prayer in earnest? 
Have we allowed twenty-four hours to go by without pouring out 
our souls in the great petition which our Lord gave us when He 
said: “After this manner, therefore, pray ye: . . . Thy king- 
dom come. Thy will be done in earth, as it is in heaven.” The 
Kingdom can never come until we ask God to send it. Are we 
obeying Him in asking Him that the laborers may go forth and 
that the Kingdom may come? 

III. And the third obligation that He laid upon us is, “Go.” 
There are to-day, after all these centuries since He gave that com- 
mand, 25,000 different districts in the non-Christian world, every 
one of them containing at least 25,000 individuals, who do 
not know of Jesus Christ. They are unoccupied, and no one is 


32 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


venturing to go out to occupy them in the name of God. Is that an 
appeal to you? When in our country one out of every four of the 
entire population is a member of a Protestant Christian Church, 
and when, if every one did his full share of the work, each of us 
would only have to preach the Gospel to three people in this great 
land of ours, does it not seem as if 25,000 people somewhere in 
the world that no one is doing anything for, or planning to do any- 
thing for, would be a more powerful appeal for a life like yours? 
Are we obeying Jesus Christ when He says to us, “Go ye into all 
the world’? Are we, fellow students, willing to obey that com- 
mand? I have talked to a good many thousands of students in 
hundreds of different institutions in this country, and have made 
the mistake, I am afraid, in most cases, of asking them directly the 
question as to whether they would go as missionaries or not. I 
believe that there is a question underlying that which ought to be 
settled before that one is taken up—the question of whether or not 
you are willing to be a missionary, if you believe Jesus Christ wants 
you to go; for it is absolutely impossible that any one of us should 
ever get a call from God to go, or even hear the call, until, first of 
all, it is settled that we are willing to go anywhere that Jesus Christ 
wants us to go, and are willing to leave our best friends and our 
children, our brothers and our sisters. O that there may come 
such a reformation and revelation in the Church of Christ that no- 
body would hold anybody back when they wanted to go! 

I heard a little while ago of a member of one of our churches 
in Pennsylvania whose son graduated from a theological seminary 
and sent word home to his father that he had decided to be a mis- 
sionary, and asking him for his approval; and the father sat down 
in a towering rage and wrote back to him something like this: 
“This is absolutely the saddest message I have ever received from 
you. I could have wished that you had died in infancy, as your 
brother did, rather than that things should come to such a pass as 
this. You never will get my consent to do such a rash and foolish 
thing. I will cut you entirely off from any share in my inheritance, 
unless you give up this idea forever; and I do not care to see your 
face again until you have given it up.” Imagine that kind of an 
answer from a professing Christian! In spite of it, the man is in 
Japan as a missionary to-day. Would it not be far more Christlike 
to take the attitude that my friends, Mr. and Mrs. Paton, did over 
at Pittsburg three years ago, when their only child, a beautiful, 
clever, tender girl, came to them one day and said she wanted to 
be a missionary out in Africa? And they were so much in sym- 
pathy with Christ that they said, “We shall be very glad to have 
you go.” Then as they thought and prayed over it for a few days, 
they decided that they could not let anybody else support their 
daughter, and so they sent word to the mission board that they 
wanted to have the privilege for the rest of their lives of paying 


THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 33 


their daughter’s salary while she worked over yonder in Africa. 
And when one and another of their friends came to them, pro- 
testing against this madness in sending their only child away off 
to bury her life in the heart of Africa, their simple answer to these 
critics was in words like these, “Our Lord has given His best to 
us, and our best is not too good for Him.” 

All of us who are familiar with the earlier years of the Student 
Volunteer Movement remember the flaming message that Horace 
Tracy Pitkin carried through the colleges. I shall never forget 
some of his closing words yonder at Pao-ting Fu, when the Boxers 
gathered around him to cut off his head and mutilate his body with 
their spears. His wife and only little boy, Horace, had returned to 
this country three months before, little dreaming of the baptism of 
blood through which the Chinese Church was to pass. But when 
Pitkin’s house was surrounded by these Boxers, and he saw the 
end approaching, he said to a Chinese native convert, “When this 
is all over I want you to send word to my wife, away off in Amer- 
ica, that when our boy Horace is twenty-five years of age, I want 
him to come out and take my place.” If the spirit of our Master 
possesses us, we shall have no higher ambition for our children 
than that all of them should have such a divine vocation as to carry 
the Gospel to those who otherwise will never hear it. 

Five children were born to us during our ten years’ resi- 
dence in India, and day after day, at the family altar, and all around 
over the country, the prayer goes up that every one of them, if it 
may please God, may be counted worthy of occupying one of these 
districts of 25,000 unevangelized people, if you of the older student 
generation do not occupy all of those fields in advance. May God 
save us from the shame of waiting until children now six and eight 
and ten and twelve must grow up before we give the world a chance 
to know of Christ. 

IV. And the fourth great obligation is to send. How much 
are we doing in the way of sending? If the Church of Christ in 
America were to give an average of a penny a week to the foreign 
missionary enterprise, it would aggregate $10,000,000 a year. We 
give only $7,000,000. If everyone in the country decided that he 
would give some offering every Sabbath Day to foreign missions, 
we would have to make a smaller coin in order to make the offer- 
ing; for the average Protestant Christian in America only gives 
three-fifths of a cent a week now. If we could reach the point where 
we cared enough for the redemption of the unevangelized world 
to put a postage stamp a week into it, it would be $20,000,000 a 
year, or almost three times as much as we are now giving. If 
we could reach that point of sacrifice where we would be willing 
to put a street-car fare a week into it, it would be $50,000,000 a 
year, or more than seven times what we are doing now. If we 
were willing to give the equivalent of a dish of ice-cream weekly, it 


34 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


would equal $100,000,000 a year from American Christians alone. 
If we could get to that point of sacrifice where we would be willing 
to put into it the financial equivalent of One hour’s work a week 
—not your work and mine, but the work of the Hungarian on the 
railway who gets fifteen cents an hour—then we would have $150,- 
000,000 a year from American Protestant church members for the 
redemption of the world. We actually give $7,000,000; in other 
words, we give less than the financial equivalent of three minutes 
a week—judging our work by the lowest standards of unskilled 
labor in this country—for the redemption of a thousand millions of 
our brother men. And this we do in view of the fact that our Lord 
said: “Lay not up for yourselves treasures upon earth, . . . 
but lay up for yourselves treasures in heaven.” “Make to your- 
selves friends by means of the mammon of unrighteousness, that, 
when it shall fail, they may receive you into the eternal tabernacles.”’ 

Dr. Goucher stated before a great meeting in Cleveland, Ohio, 
some time ago, that he knew of one individual who, during the last 
twenty years, had put $100,000 into one district in India, As a 
result of that investment, 50,000 idolaters are to-day members of 
the Christian Church in the district. For every two dollars in- 
vested, one heathen soul was actually brought to an open profes- 
sion of his faith in Jesus Christ. J ask you what there is in this 
world that compares as an investment with the opportunity of put- 
ting money into the redemption of mankind? I am persuaded that 
it is possible to evangelize the whole world at an average cost of 
two dollars per person. Our Board’s missionaries in Africa and 
in India, after very deliberate prayer and study, have told us that 
they will undertake to evangelize the fifteen millions of people in 
their districts, if we will give them one missionary to every 25,000 
heathen, and about five times as many trained native workers. It 
will cost $1,000,000 a year for thirty years to maintain that force, 
and that is an average of two dollars for each heathen in those 
fields. Is it worth two dollars to give a man a chance to be saved 
now and forevermore? Is it worth that to you? If the Christian 
Church were willing tc put $80,000,000 a year for the next twenty- 
five years into this enterprise, we could evangelize the whole world. 
That means about a quadrupling of all the money that is being put 
into the enterprise at the present time. In other words, we are 
not obeying now the command of Christ to go by helping those 
who ought to go. 

If the railway employees obeyed their superior officers as we 
obey Christ, a great many of us would not have reached here on 
the train. If the Japanese soldiers had followed their emperor 
and their commanders as we follow Christ, Port Arthur would be in 
the hands of the Russians to-day, and for a century to come, prob- 
ably. When they sent word back to the emperor that it was im- 
possible to take Port Arthur, the emperor sent back word that he 


THE OWNERSHIP AND LORDSHIP OF JESUS CHRIST 35 


expected his soldiers to accomplish impossibilities, and it was done; 
and our Commander expects us to accomplish what is humanly ut- 
terly impossible. But “with God all things are possible,” and the 
redemption of this world is one of the things that will occur when 
we give God the right of way in our lives and allow Him to use 
us for the evangelization of the world. “The only reason why Chris- 
tianity does not possess the world is because Christ does not pos- 
sess Christians.” 

There are three great results which will follow in all our lives 
if we recognize fully and frankly and honestly the lordship and 
ownership of Jesus Christ. The first of them will be a new power 
over all sin; and there is no victory over sin apart from utter sub- 
mission of the will and the life to Jesus Christ as Owner and Lord. 

The second result will be clear personal guidance as to our 
own life work. “I am the light of the world: he that followeth me 
shall not walk in darkness, but shall have the light of life.” “If any 
man willeth to do his will, he shall know.” O that the students 
of this Convention and the 100,000 students whom you represent on 
this broad continent might, in their heart of hearts, have the atti- 
tude to Jesus Christ such as that young missionary to the Congo 
a few years ago had, Adam McCall, who was only permitted to labor 
there eighteen months before he was struck down by the African 
fever. As he breathed out his last words, they expressed this senti- 
ment: “Thou knowest the circumstances, Lord. Do as Thou pleas- 
est; I have nothing to say. I am not dissatisfied that Thou art 
about to take me away. Why should I be? I gave myself, body, 
mind, and soul, to Thee—consecrated my whole life and being to 
Thy service—and now if it please Thee to take me instead of the 
work which I would do for Thee, what is that to me? Thy will 
be done.” If you can reach that kind of an attitude of surrender 
to Jesus Christ deep down in your hearts, these days in Nashville 
will not pass until hundreds of you have a vision of what Jesus 
Christ wants you to do with your life. 

And the third result will be a divine equipment by the coming 
into you in fulness of the power of the Spirit of God; for “we are 
his witnesses of these things; and so is also the Holy Ghost, whom 
God hath given to them that obey him.” You will never have 
the power of God in your life on any other conditions than those 
of utter surrender and obedience to Jesus Christ. O that there 
might be among us the spirit of devotion and loyalty to the Master 
that characterized a young convert on the West Coast of Africa a 
year or so ago. Saved out of the most horrible savagery, she came 
into the house of God on Christmas Day, a year ago, to offer her 
sacrifice of praise to God in the form of a gift on the Lord’s birth- 
day; for they observe Christmas Day there, not by giving their 
best to each other, but by bringing their best gift and offering to 
Christ, whose birthday is being celebrated. At the close of the 


36 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


service of song and praise and prayer they came in a procession 
to the front of the church, each offering to the minister the gifts 
they had brought for the Savior. They were so very, very poor 
that most of them had only a handful of vegetables to bring, and 
some only a bunch of flowers to show their good will. If anyone 
could bring a coin worth a penny or two, it was counted a particu- 
larly valuable gift. But here came this girl, sixteen years of age, 
and just saved out of paganism, and from under her old dress she 
drew a silver coin worth eighty-five cents, and handed this to 
the missionary as her gift to the Savior. He was so amazed at the 
magnitude of it that he refused at first to accept it, for he thought 
surely she must have gotten it dishonestly; but lest he might create 
confusion he did take it, and called her aside at the close of the 
service to ask her where she got such a fortune as that—for it was 
really a fortune for one in her condition. She explained to him very 
simply that in order to give to Christ an offering that satisfied her 
own heart, she had gone to a neighboring planter and bound herself 
out to him as a slave for the rest of her life for this eighty-five cents 
and had brought the whole financial equivalent of her life of pledged 
service and laid it down in a single gift at the feet of her Lord! 
I am glad to have a Gospel to preach and to believe that is capable 
of doing that for a savage; and while I do not recommend to you 
that you bind yourself in slavery to any man, even for Christ’s 
sake, I ask myself, as I ask you to-night, whether there is any- 
thing so divine that we can do with this life of ours as to bind it 
in perpetual voluntary slavery to Jesus Christ for lost humanity’s 
sake, and to say to Him: “If God will show me anything that I 
can do for the redemption of this world that I have not yet at- 
tempted, by His grace I will undertake it at once; for I cannot, I 
dare not,go up to judgment until I have done the utmost that God 
expects me to do to diffuse His glory throughout the whole world.” 

My fellow students, I expect to be satisfied with that life pur- 
pose a hundred years from to-night. Are you perfectly sure that 
you will be satisfied with yours? 


THE UNIVERSITIES, COLLEGES, AND THEO- 
LOGICAL SCHOOLS PROPAGATING CEN- 
TERS OF PURE AND AGGRESSIVE CHRIS- 
TeAanityY 


The First Two Decades of the Student Volunteer Move- 
ment 


Some Facts in the Missionary Life of Continental Uni- 
versities 


Greetings From the Students of Germany 

Valuable Lessons From the Student Volunteer Missionary 
Union of Great Britain 

The Missionary Possibilities of the Women Students of 
the World 


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a4 Bala 
ay 
5 i 
. 
OAM. Clea ‘aiowtnin 
MH PEN HCN 
ee 0 ee (eeitsr, Haak 
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TU Hawi nee PV UNE | 
ORD Tne i eh , ti 
Cee een Vi chor etetlo'd enmaae Abcam ih 
qindtal did} tsk 
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A bial titnly 
' 
; 


eS 


THE FIRST TWO DECADES OF THE STUDENT VOLUN- 
TEER MOVEMENT 


REPORT OF THE EXECUTIVE COMMITTEE OF THE STUDENT 
VOLUNTEER MOVEMENT FOR FOREIGN MISSIONS 


PRESENTED BY MR. JOHN R. MOTT, M.A., CHAIRMAN 


THE YEAR 1906 is a year of two anniversaries of unusual inter- 
est and significance to the student world. It is the twentieth anni- 
versary of the inauguration of the Student Volunteer Movement for 
Foreign Missions at Mt. Hermon and also the centennial anniversary 
of the American foreign missionary enterprise which began with the 
memorable Haystack Prayer-meeting at Williams College in 1806. 
It is a suggestive coincidence that the earnest band of Christian 
students at Williams and the hundred student delegates who volun- 
teered at Mt. Hermon had before them the common ambition of 
creating and extending a student missionary movement. The condi- 
tions, however, for the development of an intercollegiate society 
were not favorable in the days of the Haystack Band. In those days 
the colleges were few and isolated. The means of communication 
were poor. The intercollegiate idea had not been worked out in 
any other department of college life. There were no strong religious 
societies of undergraduates to furnish the field and atmosphere for 
a comprehensive missionary movement. 

The situation had entirely changed eighty years later, when 251 
delegates from eighty-nine colleges of all parts of the United States 
and Canada assembled at Mt. Hermon on the banks of the Connecti- 
cut for the first international Christian student conference ever held. 
They came together as representatives of an intercollegiate Christian 
society with branches in over 200 colleges. There was a correspond- 
ing movement among the college women of the country. There were 
two others among the theological students of the United States and 
Canada respectively. These societies, closely bound together by 
the intercollegiate tie, furnished the most favorable conditions for 
a successful missionary propaganda. Although at the beginning of 
this conference less than a score of the delegates were thinking of 
becoming missionaries, by its close exactly one hundred had indicat- 
ed their willingness and desire, God permitting, to become foreign 
missionaries. The story of the spread of this missionary uprising 


39 


40 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to all parts of the student field of North America is familiar and 
need not be repeated. It has seemed appropriate, in view of the 
anniversary character of our Convention this year, to depart from 
the custom of confining our report to the progress of the preceding 
quadrennium and instead to survey the achievements of the Volun- 
teer Movement during the two decades of its history and make a 
forecast of the tasks confronting us in the new decade upon which 
we now enter. 

It will be well to reiterate the fourfold purpose of the Volunteer 
Movement, namely: (1) To lead students to a thorough considera- 
tion of the claims of foreign missions upon them as a life-work; 
(2) to foster the purpose of all students who decide to become for- 
eign missionaries, by helping to guide and to stimulate them in 
mission study and in work for missions until they pass under the 
immediate direction of the mission boards; (3) to unite all volun- 
teers in an organized, aggressive movement; (4) to create and main- 
tain an intelligent, sympathetic, active interest in foreign missions 
among the students who are to remain on the home field, in order 
that they may back up this great enterprise by their prayers, their 
gifts, and their efforts. Thus it will be seen that this Movement is 
not a missionary society or board in the sense of being an organiza- 
tion to send out to the foreign field its own missionaries. It is 
rather a recruiting society for the various missionary boards. Its 
highest ambition is to serve the Church. 

The field for the cultivation of which the Movement holds itself 
responsible is the student field of the United States and Canada. 
This embraces all classes of institutions of higher learning, both 
denominational and undenominational. The Movement is under the 
direction of an Executive Committee composed of six representatives 
of the Student Young Men’s and Young Women’s Christian Asso- 
ciations, which, as is well known, are the two comprehensive Chris- 
tian organizations among students of North America. There is 
an Advisory Committee made up of secretaries and members of sey- 
eral of the principal mission boards of North America, and also a 
Board of Trustees. 

Before this Movement was a year old, President McCosh of 
Princeton said of it in writing to “The Philadelphian” : “The deepest 
feeling which I have is that of wonder as to what this work may 
grow to. Has any such offering of living young men and young 
women been presented in our age, in our country, in any age, or in 
any country since the Day of Pentecost?” The Church certainly 
had a right to expect that a Movement with such a personnel, op- 
erating in such a field as that of the colleges and theological semi- 
naries of North America, engaged in an undertaking so sublime and 
inspiring as the evangelization of the world, would accomplish large 
and beneficent results. That this has been the case will be apparent 
as we consider in outline a number of the outstanding facts of prog- 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT AI 


ress which have been achieved by this Movement during its short 
life of twenty years. 

The Volunteer Movement has touched by its propaganda nearly, 
if not quite, 1,000 institutions of higher learning in North America. 
Upon 800 of these institutions it has brought to bear one or more 
of its agencies with such constancy and thoroughness as to make 
an effective missionary impression. This includes nearly all of the 
American and Canadian colleges and theological seminaries of im- 
portance. In the case of a large majority of these institutions, the 
work of the Movement has been the first real missionary cultivation 
which they have ever received. It is the testimony of professors and 
other observers that even in the rest of the institutions which had 
already been influenced in different ways by the missionary idea, 
the Volunteer Movement has very greatly developed missionary 
interest and activity. 

There are few student communities in which the spirit of mis- 
sions is not stronger and more fruitful because of the work of the 
Student Volunteer Movement. As a result of the visits of its secre- 
taries, the training of leaders for student missionary activities at 
the various student conferences, the promotion of its mission study 
scheme, and the pressing upon educated young men and women of 
the claims of the world-wide extension of Christ’s Kingdom at its 
great international conventions and on other occasions, the subject 
of missions has taken a stronger hold on the student class of North 
America than has any other theme or undertaking. The vital. im- 
portance and moral grandeur of the missionary enterprise have been 
presented in such a way as to command the respect and allegiance 
of the educated classes. It may be said with truth that no class of 
people believe so strongly in missions as do the students. This is 
a fact of the largest possible significance, because from their ranks 
come the leaders in the realm of thought and also of action. 

As a result of disseminating missionary intelligence, of personal 
effort on the part of student volunteers and traveling secretaries, 
and of the promotion of the ministry of intercession, not to mention 
other causes, the Movement has increased greatly the number of 
missionary candidates. Thousands of students have become volun- 
teers by signing the volunteer declaration, thus indicating their 
desire and purpose, God permitting, to become foreign missionaries. 
This campaign for missionary recruits has been waged with earnest- 
ness for five student generations. Profiting by mistakes made in the 
early years of its history, the Movement has become more and more 
conservative in this work of raising up missionary candidates. No 
one familiar with the methods now employed finds ground for un- 
favorable criticism. 

Some mission board secretaries have recently raised the question 
whether the Movement has not swung in its policy to an extreme 
of caution and conservatism. Notwithstanding the ultra-conserva- 


42 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tive policy in recent years, the number of students intending to be- 
come missionaries. is over five times as great in the colleges and 
fully twice as great in the theological seminaries as was the case 
when the Volunteer Movement was inaugurated. This is no small 
achievement, because it is not easy to influence young men and young 
women to become missionaries. The many misconceptions and 
prejudices concerning the missionary call, the opposition of relatives 
and friends, the prevailing spirit of mercantilism and materialism, 
and the tendency to inconclusive thinking among so many students, 
combine to render the work of securing missionary recruits one of 
extreme difficulty. A larger number of new volunteers have been 
enlisted during the past four years than during any one of the . 
three preceding quadrenniums. 

The growing number of missionary candidates stands out in 
striking contrast with the decline in the number of candidates for 
the Christian ministry. Some people have thought that the increase 
in the number of student volunteers accounts for the decrease in 
the number of ministerial candidates. This is a superficial view; 
for actual investigations show that, in those colleges where the 
claims of foreign missions have been most successfully emphasized, 
there has been the largest increase in the number of men deciding 
to enter the ministry. If the Volunteer Movement has been more 
successful in its effort to obtain recruits than has the propaganda 
for ministerial candidates, this result is due to the methods it has 
employed, the earnestness with which these methods have been pro- 
moted, and the motives to which appeal has been made. 

Because the Volunteer Movement is a movement and because 
it is a movement for foreign missions, the principal proof of its 
efficiency is to be found in the going forth of its members to the 
foreign mission field. No matter what its other achievements may 
be, nothing can take the place of this result. This is its distinctive 
mission. It is gratifying therefore to note that the Movement has 
on its records the names of 2,953 volunteers who, prior to January 1, 
1906, had sailed to the mission field. At the Toronto Convention the 
hope was expressed that during the next quadrennium 1,000 volun- 
teers might go forth. It is a striking coincidence that the number 
who have sailed during the past four years so far as we have infor- 
mation is an even 1,000. About one-third of the sailed volunteers 
are women. Not less than fifty denominations are represented in 
the sailed list. 

Including the regular denominational boards, under which 
nearly all of the volunteers have gone out, and also certain unde- 
nominational and special societies, the number of different agencies 
under which volunteers are serving is very nearly one hundred. 
While the greatest proportion are engaged in evangelistic work, a 
large number have entered medical and educational missions, and 
every other phase of missionary activity is represented in the forms 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 43 


of service in which the volunteers are occupied. The sailed volun- 
teers are distributed as follows: 


Among Indians and Eskimos of Alaska and British 


Pemen) Americas 15). gure. Ge die 1) OPC I 39 
Ts ss oo yen ee Ea oan ot AER ae es ae 86 
mara “Astierion. 0500s elem PE aT PY 17 
MRR ADIN ICR. 55059 THUR Peds OO Te edo toe 167 
SesemaNCeS, 17828 0.. Meee. SPIO IS 69 
Latin and Greek Church Countries of Europe......... 18 
MEMO LE. (JORIS SS SCY cae eee DHL EM 313 
emmy apres. DER Soe E20 POPES 121 
ERIM Wess LLNS. AIM a ame tee tek Fe ER I 10 
eMC FeSO Ie 8 Lieto HI Rein Pe ee alls PLS oils 30 
fara Burma, and Ceylon). v2222 8%, 000) a2 eT 8 624 
Siam, Laos, and Straits Settlements.................. 61 
EN) BE Si FOL eS SSS ou a OAS 826 
2 ACE EG EI 2 1 LE sein ste ake eet oats 117 
memerrigrsd AOUN SOD LR SS Oe tee dea ee ee tg 275 
memmentie Toland!) iL UPe eee A. oP 64 
EOL OT SIU UTA 6 ot PUR RAO ee te ta tea oe 43 
MRNTROOES? Pd Sot P17 OP ead atts a need Os 73 

ce See 1S ERE RAE fc a gy A aN 2,953 


The question is sometimes raised, Would not many of these 
volunteers have gone abroad even had there been no Volunteer 
Movement? A question like this can never be completely answered. 
A somewhat extensive investigation involving interviews with a 
large number of volunteers in different foreign fields by a member 
of the Executive Committee of the Movement, has furnished data 
for the conclusion that about seventy-five per cent. of the sailed 
volunteers assign the work of the Movement as the determining 
cause in influencing them to go abroad in missionary service. Rea- 
sons could be given for increasing this proportion. It should be 
pointed out also that quite a number who never signed the volunteer 
declaration have reached the foreign field as a direct result of the 
Movement. Volunteers whose missionary decision is traceable to 
other causes testify that the Movement did much to strengthen their 
purpose, to help them in preparation for their life-work, and to 
hasten their going abroad. 

Further proof that this organization is well characterized as 
a movement is its increasing momentum. Two and one-half times 
as many volunteers have sailed during the last ten years as during 
the preceding ten years. Nothing illustrates the spirit of this Move- 
ment better than the way in which its leaders have pressed to the 
front. Of the sixty-nine members of the Executive Committee and 
secretaries of the Movement who have been volunteers, forty-eight 


44 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


have sailed, six have applied to the boards but have been detained 
by them for missionary purposes, five are under appointment to 
sail in the near future, two are securing final preparation, and eight 
have thus far been unable to go on account of poor health; none have 
renounced their purpose. 

Secretaries of the mission boards testify that the Movement 
has been helpful in making possible the raising of the standard of 
qualifications of intending missionaries. During the past twelve 
years in particular it has emphasized that those who are to become 
missionaries should possess the highest qualifications. It invariably 
encourages students to take a regular and thorough college or uni- 
versity course and to press on to such graduate courses as may be 
required by the agencies under which they expect to go abroad. 
It urges upon students that whenever practicable they should sup- 
plement the regular courses by special studies in departments of 
learning which will better equip them for the difficult and responsible 
task of laying secure foundations in non-Christian fields. 

The promotion of the progressive study of missions through its 
educational department has in itself been a most helpful influence in 
preparation for the missionary career. Leading board secretaries 
have repeatedly emphasized the indispensable value of the educa- 
tional department of the Movement in affording facilities for secur- 
ing such knowledge of missionary subjects. The volunteers as a 
rule have been encouraged to throw themselves into the active work 
of the Young Men’s and Young Women’s Christian Associations 
during their student days. This has helped to develop their execu- 
tive, administrative, and inventive abilities. It has accustomed them 
to working with others. It has given them experience in personal 
evangelism, which is one of the principal methods they will employ 
all their lives on the foreign field. It would be impossible to over- 
state the importance of the service which the Movement has rendered 
in guiding and stimulating volunteers to form right devotional hab- 
its, such as personal Bible study, secret prayer, the observance of 
the Morning Watch, and the practice of religious meditation, be- 
cause those who are familiar with the conditions which obtain on 
the mission field know that when these habits are not formed during 
undergraduate days, it is a most difficult and discouraging experi- 
ence to try to form them after one enters upon missionary service. 
Above all, the Movement insists that each volunteer should come to: 
know in actual personal experience day by day Jesus Christ as 
the only sufficient Savior, and the Spirit of God as the only adequate 
power in Christian service. It is evident, therefore, that the Move- 
ment in ways like these has accomplished much in promoting a 
higher quality of missionary effort as truly as it has increased the 
volume of missionary service. 

From the beginning the Volunteer Movement has observed in 
its policy the principle of the cantilever bridge; that is, that the 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 45 


one way to make possible the thrusting forth and sustaining of the 
volunteers who constitute the foreign arm of the service is by en- 
listing the intelligent, sympathetic, and active support of the students 
who are to spend their lives in work on the home field and who in 
turn constitute the home arm of the service. The old antithesis 
between the claims of the home and foreign fields has, therefore, as 
a result of this policy been rapidly disappearing. Each volunteer 
who sails means more than one additional helper in this world-wide 
missionary campaign. He stands for a constituency of his fellow 
students who largely as a result of his going have acquired a special 
interest in the enterprise and have come to feel a sense of responsi- 
bility for its successful accomplishment. 

Thousands of young men and young women in the colleges are 
year by year entering other callings with the missionary spirit. Great 
as has been the service rendered by the Movement in helping to make 
the coming ministry of the Church a missionary ministry, a service 
equally great and in some respects more needed has been that of 
influencing the men who are to become the statesmen, lawyers, doc- 
tors, editors, teachers, engineers, and educated commercial and in- 
dustrial leaders to recognize and. to accept their personal responsi- 
bility for the extension of Christ’s Kingdom throughout the world. 
Moreover, in interesting in the missionary cause the educated young 
men who are later to represent us in the diplomatic, consular, civil, 
military, and naval service in distant parts of the world, the Move- 
ment has greatly strengthened the hands of foreign missions. It is 
a fact of unusual interest and significance that nineteen of the present 
secretaries of twelve foreign mission boards have come from the 
ranks of the Movement. Several of these men were called to this 
work after they had rendered service on the foreign mission field. 

Before the Volunteer Movement was organized, comparatively 
little was being done to inform, still less to educate students on the 
subject of foreign missions. In a few institutions missionary meet- 
ings were held from time to time. Now and then a missionary on 
furlough would visit a college or seminary. But as soon as the 
Movement entered the field it inaugurated an educational missionary 
campaign which has become increasingly extensive and efficient. 
Formerly, not one student in twenty had the subject of missions 
brought to his attention. Now few if any Christian students pass 
through college without being brought face to face with the most 
important facts about the non-Christian world and the missionary 
responsibility of the Church. It is now the general rule for each 
student Christian Association to hold regular missionary meetings. 
A large staff of traveling secretaries of the Volunteer Movement 
make effective appeals in hundreds of colleges and seminaries each 
year. Scores of returned missionaries are invited to visit the dif- 
ferent institutions. Missionary libraries have been established in 
most important student centers. Missionary lectureships have been 


46 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


inaugurated in several of the theological seminaries and in a few 
colleges. Most of these advances are traceable directly to the 
Volunteer Movement. ; 

By far the greatest service, however, in promoting missionary 
education has been through its educational department which was 
organized twelve years ago. At that time an investigation revealed 
that in all the student field of North America there were less than 
a score of classes carrying on a progressive study of missions. Since 
then the Movement has organized mission study classes in 668 dif- 
ferent institutions. During the past year there were 1,049 mission 
classes with an enrollment of 12,629 different students. As an indi- 
cation that this work is growing rapidly it need only be pointed out 
that at Toronto four years ago it was reported that there were but 
325 classes with an enrollment of less than 5,000. Fully three- 
fourths of the members of these classes are not volunteers. This in 
itself is a further indication of the great change which has come 
over the college world; for a generation ago the special study of 
mission subjects was confined almost exclusively to those students 
who themselves expected to become foreign missionaries. 

The object of the educational department of the Movement is 
to stimulate systematic, thorough, and progressive lines of study 
by Volunteer Bands, mission study classes, and individual students. 
Much of the success of this department of the work is due to the 
fact that for several years there has been an educational secretary 
to devote himself exclusively to its interests. Mr. D. Willard Lyon 
occupied this responsible post for one year before going to China, 
and during the eleven subsequent years Mr. Harlan P. Beach has 
held the position. During this period the Movement has authorized 
the use of thirty-six different courses of mission study. Prior to 
this there were no mission text-books available. Seventeen of these 
‘courses have been prepared entirely under the auspices of the Move- 
ment. Among the principal contributions to missionary learning 
have been such books as “The Geography and Atlas of Protestant 
Missions,” “Dawn on the Hills of T‘ang,” and “India and Christian 
Opportunity,” by Beach; “Japan and Its Regeneration” by Cary; 
and “The Religions of Mission Fields as Viewed by Protestant Mis- 
sionaries” by different authors. Several of the text-books of the 
‘Movement have had a sale of 10,000 or more copies and three of 
them a sale of 20,000 or more. The promotion of mission study has 
greatly stimulated reading on missions. This in turn has led to the 
building up of large collections of missionary books in many of 
the colleges and seminaries. Without doubt, students as a class, 
in proportion to their numbers, constitute the largest purchasers and 
‘readers of missionary literature. 

There are marked advantages in connection with this mission 
‘study work. It is developing an intelligent and strong missionary 
‘interest. It is doing much to make such interest permanent. It is 


— = 


Se J 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 47 


an invaluable help in preparing missionary candidates for their life- 
work. It is making the conditions favorable for the multiplying 
of the number of capable volunteers. It is developing right habits 
of praying and giving for missions. It is promoting reality in 
Christian experience. It is equipping those who are to become lead- 
ers at home to be real citizens of a world-wide kingdom. When 
such writers as Benjamin Kidd, Captain Mahan, John W. Foster, 
and Professor Reinsch have emphasized so strongly, on the com- 
mercial and political sides alone, that the leaders of our own time 
must know the life of the peoples of the non-Christian world and 
prepare to enter into relations with them, it is most fortunate that 
the Volunteer Movement affords such favorable facilities for ac- 
complishing this desired end. 

Not a little has been done by the Movement to improve the 
provision in theological seminaries for missionary instruction. Two 
conferences of theological professors for the discussion of this most 
vital question were called by the Volunteer Movement. To these 
special conferences as well as to the discussions in the meetings of 
professors at the international conventions are traceable some of 
the most important advance steps yet taken in this direction. In 
considering the great progress which is now being made by the 
Young People’s Missionary Movement and by denominational young 
people’s societies, it should be noted that Mr. Beach has sustained 
an advisory relation to this part of their work, and their leaders 
bear testimony that he has rendered indispensable service. Similar 
testimony has also been given by workers in the women’s boards 
in connection with which there has also been marked advance in the 
promotion of mission study. No better evidence could be given 
of the real worth of the splendid work accomplished by Mr. Beach 
as educational secretary than the fact that Yale University has ap- 
pointed him to the new professorship of the Theory and Practice 
of Missions. 

The Movement has sought to enlist the financial co-operation 
of students. When it began its work less than $10,000 a year was 
being contributed toward missionary objects by all the institutions 
of the United States and Canada. Last year 25,000 students and 
professors gave over $80,000, of which $60,000 was given to foreign 
missions. This is an increase of fifty per cent. over what was re- 
ported at the Toronto Convention four years ago. If the members 
of the various churches gave on a corresponding scale the various 
mission boards would not be troubled by the financial problem, for 
that would mean to them an income of over $50,000,000 a year. 
Seventy institutions gave $300 or more each. Many colleges and 
theological seminaries are now supporting entirely or in large part 
their own representative on the foreign field. The growing mis- 
sionary interest has culminated in the organization of large mission 
enterprises in some of the leading universities, such as the Yale 


48 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Foreign Missionary Society, the Harvard Mission, the Princeton 
movement on behalf of the literati of China, and the plan of the 
University of Pennsylvania to build up a medical college in Canton. 
As a rule students give toward some regular missionary object and 
in all cases are giving toward enterprises which have the approval 
of the mission boards. 

An increasing number of the largest givers to foreign missions 
in our various churches trace their missionary interest to the in- 
fluence exerted upon them by the Volunteer Movement during 
undergraduate days.. There are a great many recent graduates 
who as a result of this influence are now supporting missionaries 
as their own substitutes. The Movement in promoting the support 
of a missionary by a college or seminary has familiarized the 
churches with the idea of the support of an individual missionary 
by an individual congregation. Hundreds of theological seminary 
graduates, with this object lesson fresh in mind, have gone out into 
the churches to lead them to adopt a similar plan. The existence 
of the Volunteer Movement with its large and increasing number 
of intending missionaries constitutes possibly the strongest basis 
of appeal to the churches to increase their gifts to missions. The 
experience of the field workers of the different boards clearly estab- 
lishes this point. It is also being used by the Young People’s Mis- 
sionary Movement as an unanswerable argument in its work among 
the multitude of young people in the churches. 

Important as has been the work of the Volunteer Movement as 
an agency to promote the evangelization of foreign mission lands, 
many consider that it has exerted an equally indispensable influence 
on the development of the best Christian life at home. Its direct and 
indirect influence on the religious life of the student communities 
has been very great indeed. Who can measure its effect on the 
faith of the students of this generation? It has greatly strengthened 
their belief in the fundamentals of Christianity. It has enlarged 
the content of their faith by its contribution in the sphere of apolo- 
getics. By bringing before them the difficulties involved in the 
evangelization of the world, it has exercised and developed their 
faith. By bringing to their attention the triumphs of Christianity 
in the most difficult fields, it has strengthened faith. By exhibiting 
to them the present day power of Christ among the nations, it has 
tended to steady faith at a period when in the case of so many 
students the foundations of belief are shaken. The marvelous spirit- 
ual power of the Movement itself and the intimate association it 
affords our students with the students of other lands have greatly 
enlarged the reach of their faith. 

The influence of the Movement on the religious life of students 
is observable also in the realm of character as well as of faith. 
Culture or education for culture’s sake is not sufficient. Education 
for the development of character and the increase of power to use 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 49 


in the service of others is the true conception which is promoted by 
the work of the Movement. The missionary spirit is the spirit of 
Christ Himself. Wherever the Volunteer Movement works, there- 
fore, it exerts a humanizing and broadening influence. It promotes 
the spirit of brotherhood and unselfishness. It develops the spirit 
of love and compassion for men as a result of inculcating the spirit 
of obedience to Christ. The Movement leads men to be honest in 
dealing with evidence. It promotes decision of character. It re- 
quires a life of reality. It develops the heroic and self-sacrificing 
spirit so much needed in our time. Phillips Brooks was right in 
insisting that missions are necessary for the enrichment and fulfil- 
ment of the Christian life. It would be difficult to over-state the 
value of the service rendered by the Volunteer Movement in helping 
to counteract certain perils of student life, such as selfishness, intel- 
lectual pride, tendency to growing luxury and ease, materialism, and 
skepticism. In summoning men to a life of unselfish, Christ-like 
service it is promoting the highest possible ideal. 

It has tremendously stimulated Christian activity in all institu- 
tions. Not least among the causes of the increasing movement of 
evangelism in the colleges has been the Volunteer Movement. A 
point often overlooked is the place that this foreign movement has 
had in developing the home missionary spirit. If Jacob Riis is right 
in his contention that every dollar given to foreign missions develops 
ten dollars’ worth of energy for dealing with the tasks at our own 
doors, the home missionary output of this organization through its 
large consecration of life, as well as of time, money, and influence 
must have been enormous. 

During all these years the secretaries of the Movement, as 
they have gone in and out among the colleges and seminaries and 
conferences and conventions, have emphasized among the students 
the formation of right devotional habits. Who can calculate what 
they have accomplished in enlisting thousands of young men and 
women in the habit of unselfishness and definiteness in prayer, in 
introducing them to the best devotional literature, in inducting them 
into the habit of daily, devotional Bible study, in leading them to 
observe the Morning Watch? Secretaries of the Young Men’s and 
Young Women’s Christian Associations testify that the volunteers 
in many places have created an atmosphere in which men have been 
enabled better to discern the will of God and in which they have 
been energized to be obedient to their heavenly vision. The domi- 
nant note in all the work of the Movement has been the recognition 
of the Lordship of Jesus Christ. This one idea of regarding one’s 
life, not as one’s own, but as belonging to Christ, has without doubt 
done more to revolutionize and transform the religious life of the 
colleges and theological seminaries than any other idea which has 
been emphasized during the past twenty years. 

The Volunteer Movement early recognized that the young peo- 


50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ple of the churches furnish an ideal field for a successful propaganda 
in the interest of enlisting workers and supporters. Within a year 
after the Volunteer Movement was inaugurated the volunteers began 
to work among the young people in the churches. As far back 
as 1890, the secretaries of one of the leading mission boards sent 
a letter to the Executive Committee expressing appreciation of the 
work done by the volunteers to kindle missionary spirit in the 
young people’s societies and churches. At the first Convention of 
the Movement held in Cleveland in 1891, one of the seven points 
of policy announced by the Executive Committee was the following: 
“Recognizing the wonderful possibilities of the various young peo- 
ple’s societies of the day, the Volunteer Movement shall seek to 
spread the missionary spirit among them. It is believed that these 
two movements are destined to sustain a very important relation 
to each other.” From that year onward an increasing number of 
Volunteer Bands and of other earnest companies of Christian stu- 
dents have devoted themselves to developing missionary interest 
among various classes of young people. 

The first organized effort on a denominational scale was that 
carried on under the leadership of Dr. F. C. Stephenson, a Canadian 
Methodist volunteer, among and through the students of his own 
denomination. The effort which he inaugurated in 1895 has con- 
tinued to go from strength to strength and has been one of the 
most effective object lessons for other denominations. About the 
same time Mr. F. S. Brockman, one of the leaders of the Movement, 
without knowledge of the good work being done on these lines in 
Canada, was so impressed with the possibilities of awakening mis- 
sionary interest among young people that he decided to give special 
attention to developing these possibilities. He devoted much of his 
time and attention for two years as the representative of the Move- 
ment in inaugurating a similar campaign in the Methodist Episcopal 
Church and in facilitating like efforts in several other denominations. 
After Mr. Brockman went to China, Mr. S. Earl Taylor represented 
the Movement in carrying forward the work to a higher stage of 
development. This kind of work for a time was characterized as 
the Student Missionary Campaign, by which was meant an organized 
effort by students, both volunteers and non-volunteers, to communi- 
cate to the churches through the young people their missionary 
knowledge, enthusiasm, and consecration, as well as to introduce 
among them their practical methods and agencies. Many denomi- 
national enterprises of this kind were thus promoted directly and 
indirectly by the Volunteer Movement. Some of the most suc- 
cessful were carried on by individual bands, such as the Yale Band, 
and the bands of Denison University, Northwestern University, and 
Wooster University. In the first stages, the work of developing this 
kind of activity in the different denominations and among the various 
Bands was financed largely by the Volunteer Movement. Two 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 51 


conferences of leaders of such activities in the different denomina- 
tions were called and conducted by the Movement in 1899 and 1900. 

All along, however, it has been the policy of the Executive Com- 
mittee not to take on such work as a permanent feature of the Volun- 
teer Movement, but to encourage its organization as an independent 
movement working on parallel lines to the Volunteer Movement, 
either in the different denominations, or as an interdenominational 
arrangement. The organization in July, 1902, of the Young People’s 
Missionary Movement was regarded, therefore, as clearly providen- 
tial. This comprehensive, interdenominational agency has the re- 
sponsibility for the cultivation of the missionary spirit among all 
classes of young people, apart from those in the student field. It is 
under the direction of a committee composed of representatives of 
the missionary societies. It holds summer conferences, conducts 
missionary institutes at metropolitan centers, promotes mission study, 
prepares suitable programs and literature for Sunday-schools and 
young people’s organizations, issues and promotes the circulation of 
missionary text-books and effective leaflets, and organizes and con- 
ducts missionary exhibits. Its leaders and those of the Volunteer 
Movement are in close consultation with each other and are seeking 
in all ways within their power to strengthen each other’s hands. 
The fact that the leaders of the Young People’s Missionary Move- 
ment and of the different denominational missionary activitiés among 
the young have come so largely from the ranks of the Student 
Movement ensures the highest degree of unity and co-operation. 
The possibilities of the Young People’s Missionary Movement are 
simply boundless. If its campaign can be adequately waged, within 
fifteen years the entire Church of North America will be flooded 
with the missionary spirit. This in turn will make possible the 
going forth of the large number of recruits to be raised up by the 
Volunteer Movement to meet the great need of our generation in the 
non-Christian world. 

Apart from furnishing recruits for the foreign field and intelli- 
gent leaders of the missionary forces of the Church at home, apart 
likewise from stimulating the missionary spirit among the hosts 
of young people, the Volunteer Movement has exerted a great in- 
fluence upon the Church as a whole. The very fact of the existence 
of such a Movement, uniting the coming leaders of the aggressive 
forces of Christianity, has appealed to the imagination of the Church. 
The cosmopolitan sweep and growing momentum and spiritual 
power of the enterprise has given an impression of its providential 
character. Christians have been encouraged by the sight of such 
a comprehensive and aggressive league to believe in the possibility 
of making the knowledge of Christ accessible to all mankind in 
our generation. The Movement has presented an irresistible chal- 
lenge to the churches. Dr. Charles Cuthbert Hall, in writing to the 
“Bombay Guardian” regarding the Church at home, said: “There is 


52 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


an advance toward the world-view in certain sections of the Church. 
I attribute the advance, very largely, to the indirect influence of the 
Student Volunteer Movement. Our universities and colleges are 
getting the world-view. They are becoming impregnated with the 
spirit of missions. A reflex influence, radiating from university 
life, is smiting with new earnestness the occupants of many a pulpit 
and many a pew.” 

Although this Movement has spanned but two decades, it has 
exerted a large influence in promoting Christian unity and co-opera- 
tion among various bodies of Christians. Uniting as it does so many 
of the future leaders of the Church who have spent from four to 
seven years or more in the most intimate spiritual fellowship and 
united Christian service in student life, it is not strange that this 
should be true. These workers going forth to the foreign field after 
being so closely united during the years of preparation, do not lose 
touch with each other. The bonds of mutual esteem and affection 
still unite them. Animated in their most plastic years by a common 
life purpose and spirit, familiar with each other’s points of view, 
and accustomed to grapple together with difficult tasks, they would 
find it hard, if not impossible, not to stand together in the great 
conflict at the front. Face to face with the powerfully entrenched 
forces of the non-Christian’ religions, they recognize’ even more 
clearly than they could have done in the home lands that nothing 
short of unity of spirit and effort can hope to prevail. Therefore, 
we observe in several of the principal mission fields of the world the 
attractive and inspiring spectacle of concerted effort on the part of 
the volunteers who have gone out to represent the different Churches 
of the United States, Canada, Great Britain, the Continent of Europe, 
and Australasia. 

Already in Japan and China these volunteers from the countries 
of Christendom have organized national Unions to promote Christian 
fellowship, united prayer, associated study of problems, and practical 
comity and co-operation. Although the volunteers are still in the 
minority in the different mission fields, they are wielding an influence 
out of all proportion to their numbers. What they have accomplished 
to deepen the spiritual life of workers, both native and foreign, 
through interdenominational conferences has in itself been a service 
of such importance as to call forth most hearty expressions of appre- 
ciation from many of the oldest missionaries. Under the influence 
of these united volunteers, in common with other causes at work, 
the idea of Christian unity has been much more fully realized on 
the mission field than at home. Even greater progress would have 
been made abroad had it not been for the denominational ambitions 
and lack of vision of some of the home churches. As was clearly 
brought out in the recent Inter-Church Conference on Federation, 
the mission fields have much to teach the home churches in the prac- 
tice of Christian unity and co-operation. The good that has been 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 53 


accomplished is a ground for great gratitude and confirms the 
prophetic words of Dr. Temple, the late Archbishop of Canterbury, 
who said, “The recognition of the common task imposed upon every 
variety of Christian belief will be likely indeed to do more to bring 
us all into one than any other endeavor that we may make.” 

In some ways, the largest multiplication of the influence of the 
Volunteer Movement has been its extension to the students of other 
lands. It first spread as an organized enterprise to the universities 
and colleges of the British Isles under the leadership of Mr. Robert 
P. Wilder, one of the founders of the Movement. It was next trans- 
planted to South Africa by one of the American women volunteers, 
although it did not assume large proportions in that part of the world 
until the memorable visit of Mr. Donald Fraser and Mr. Luther D. 
Wishard in 1896. The leaders of the British Movement, particularly 
Mr. Fraser, transplanted the volunteer idea to the universities of 
France, Switzerland, Germany, Holland, and Scandinavia. The 
international volunteer conventions held in Great Britain have exert- 
ed an immense influence upon the further development of missionary 
life and activity on the Continent. 

While none of the Volunteer Unions on the Continent are very 
large, they represent a great advance, especially when the baffling 
difficulties of that part of the student field are borne in mind. A 
member of the Executive Committee of the American Movement 
organized the Volunteer Movement among the universities of Aus- 
tralia and New Zealand in 1896. Thus there are now Volunteer 
Movements organized among the students in all parts of Christen- 
dom. Of all the Volunteer Unions in other lands, without doubt 
not only the largest, but also the strongest, is that of the British Isles. 
This Union has accomplished as large, if not larger, results in pro- 
portion to the number of its members than has our own Movement. 
One of the most significant steps in the enterprise of world evangel- 
ism was the transplanting of the Volunteer idea to the schools and 
colleges of the Levant, India, Ceylon, China, and Japan, during the 
years 1895 to 1897. This also was accomplished by one of the work- 
ers of the Volunteer Movement. As a result of this action the 
Christian students of the Orient join hands with the Christian stu- 
dents of the Occident in the effort to establish the Kingdom of Christ 
in all the world. The student Christian movements in non-Christian 
lands, in helping to raise up an army of native workers, are striking 
at the heart of the problem of missions; because, if Christianity is 
to be rapidly and firmly established in these lands, there must be 
not only an adequate staff of foreign missionaries, but also strong, 
resourceful, self-propagating native churches. 

It is a well-known fact that in all countries where the Volun- 
teer Movement is established there is a larger and more compre- 
hensive student movement, corresponding to the Student Young 
Men’s and Young Women’s Christian Associations of North Amer- 


54 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ica. It embraces in each country not only volunteers, but also a 
much larger number of students who are not volunteers. It culti- 
vates the whole range of Christian life and work among students. 
It is significant that the Student Volunteer Movement in several 
of these countries, especially in Great Britain, on the Continent, in 
South Africa, and in a measure in Asia, pioneered the way for the 
larger and more comprehensive enterprise. This John the Baptist 
service should not be overlooked in any estimate of the achievements 
of the Volunteer Movement. 

In 1895 there was formed the World’s Student Christian Fed- 
eration, which now embraces all Christian student movements and 
societies of the different nations and races. Under the influence of 
the Volunteer Movement, one of its three principal purposes is the 
missionary purpose. The study of the formation and development 
of this world-wide Federation of students makes plain that the mis- 
sionary idea has had a larger federative and unifying power than 
any other influence save the uplifted Christ. It is no mere coinci- 
dence that in the very generation which has seen the whole world 
made open and accessible and the nations and races drawn so closely 
together by the influence of commerce, there has been created this 
world-wide student brotherhood. God has been aligning the forces 
for a movement of such magnitude as the world has never known in 
all the centuries. 

One of the mightiest factors in the influence exerted by the 
Volunteer Movement has been the proclamation of its Watchword, 
“The Evangelization of the World in This Generation.” This has 
been sounded out with convincing force by the workers of the Move- 
ment for twenty years in conferences and conventions, in institutes 
and summer schools, in books and pamphlets, in public addresses 
and private interviews. The exposition, defence, and advocacy of 
this great ideal has had a great effect in shaping the convictions and 
purposes of the students of our time and has begun to influence 
powerfully the missionary life and policy of the Church. When it 
was first proclaimed, nearly twenty years ago, it met with distrust, 
unsympathetic questionings, and much opposition. Year by year 
it has been received with increasing favor. From the beginning, 
among its strongest advocates have been the missionaries, board sec- 
retaries, and travelers who are among those best acquainted with 
the real difficulties involved in the world’s evangelization. 

Some of the greatest missionary conferences held on the foreign 
field during the past ten years have emphasized the central idea of 
the Watchword. The appeal issued by the great Ecumenical Mis- 
sionary Conference in New York in 1900, said: “We who live now 
and have this message must carry it to those who live now and are 
without it. It is the duty of each generation of Christians to make 
Jesus Christ known to their fellow creatures.” The most influential 
bodies of Christians in the British Isles, such as the Lambeth Con- 


_——_— ee 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 55 


ference of Bishops of the Anglican Communion, have endorsed this 
Watchword. The deliverances of these influential conferences and 
conventions held in America, England, and Asia are traceable direct- 
ly to the agitation carried on by the volunteers. One of the most 
conservative and efficient denominations in America, the United 
Presbyterian Church, has virtually made the carrying out of the idea 
of this Watchword a part of its missionary policy, so far as the. 
parts of the non-Christian world to which it as a denomination is 
providentially related are concerned. This step was taken by its 
General Assembly after prolonged discussion preceded by a thorough 
consideration on the part of its missions on the foreign field of the 
problems involved. It is believed that other denominations in this 
and other Christian lands are more and more coming to shape their 
policies in accordance with this great objective. 

Among the principal benefits of such a Watchword is the 
power that it exerts in the life of the individual student who adopts 
it as a personal Watchword, thus letting it govern his life plans and 
determine the use he makes of his time, money, nervous energy, and 


opportunities. It widens and enriches his sympathy. It exercises 


and strengthens his faith. It throws him back on the supernatural 
resources. It lends intensity to life. It necessitates a life of reality. 
It promotes the spirit of self-denial and heroism. It imparts vision. 
Comparatively weak indeed would have been the spirit and faith 
of the Volunteer Movement without this ideal. Eliminate this ele- 
ment of urgency which so markedly characterized the life of our 
Lord and the practice of the early Christians from the Volunteer 
Movement, and its achievements would have been insignificant in 
comparison with what has been accomplished. If tens of thousands 
of Christian students and hundreds of thousands of the other mem- 
bers of the churches could have given this Watchword right of way 
in their lives, as many of the members of this Movement have done, 
what marvels might not have been accomplished during the past 
twenty years in hastening the extension of the Kingdom of Christ 
in the world. 

In no way can we realize more fully the great change wrought 
in the missionary life of the student field of North America through 
the influence of the Volunteer Movement, than by contrasting the 
situation as it was twenty years ago, before the Movement was 
inaugurated, with that of the present time. Then, in hundreds of 
colleges and other institutions of higher learning, including many 
of the leading universities of this continent, the claims of world- 
wide missions were never brought before the students; now, there 
is scarcely an institution of prominence in either the United States 
or Canada in which the facts of missions in their relation to educated 
young men and women are not brought to the attention of the under- 
graduates of each student generation. Then, interest in the world- 
wide program of Christ was confined almost exclusively to the 


56 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


theological seminaries and a few scores of denominational colleges 
and, with the exception of a few medical student centers, was a 
matter of concern chiefly to those expecting to enter the ministry ; 
now, the missionary spirit is as strong in state and undenominational 
institutions as in most of the Christian colleges, and students of all 
faculties or departments of learning alike are recognizing their 
common opportunity and responsibility for spreading the knowledge 
of Christ throughout the world. Then, the attitude of students 
toward missions was as a rule apologetic or indifferent; now, wher- 
ever the Volunteer Movement is well established it is one of growing 

interest and practical co-operation. . 

Then, there were not more than a dozen collections of up-to- 
date missionary books accessible to students ; now, there are several 
hundreds of missionary libraries in the colleges and seminaries. 
Then, there was no such thing as the scientific and progressive study 
of missions carried on in connection with the Christian societies of 
students ; now, as we have seen, more than 12,000 students in over 
1,000 groups with capable leaders are carrying forward such studies 
under the guidance of a highly developed educational department at 
the New York office and have access to well-nigh two scores of sys- 
tematic courses of printed studies prepared primarily for use among 
students. Then, there was no literature devoted to the methods and 
means of developing missionary life and activity; now, there are 
many booklets and pamphlets on such subjects written for use in 
student communities. Then, with the exception of a series of effec- 
tive conferences confined strictly to theological students there were 
no student missionary gatherings; now, year by year, at thirteen 
sectional student conferences the college men and women of different 
parts of North America gather for ten days to consider among other 
things the world-wide interests of Christ’s Kingdom, and once each 
student generation assemble in a great international convention over 
3,000 strong to view together the great battle-fields of the Church 
and to take counsel as to the most successful prosecution of the 
world-wide war. 

Then, there was not one person devoting his entire time to 
planting and developing the missionary idea among students; now, 
the Volunteer Movement has never less than ten secretaries in the 
field and at the headquarters devoting themselves exclusively to 
serving the missionary interests of the colleges and seminaries. 
Then, in only a handful of colleges were students helping missions 
financially ; now, in over 300 different institutions there are growing 
financial enterprises on behalf of the world’s evangelization, and 
many institutions are supporting their own missionaries. Thousands 
of young men and women are going out from the colleges each 
year on graduation to throw themselves into the great work of de- 
veloping, under the leadership of the Young People’s Missionary 
Movement, among the millions of members in the young people’s 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 57 


societies and in the Sunday-schools, an adequate financial constitu- 
ency to sustain the growing army of student volunteers. 

Then, only the most pronouncedly Christian institutions were 
furnishing missionary candidates ; now, volunteers are forthcoming 
from nearly all institutions of higher learning; and, as has been 
stated, taking the student field as a whole, the proportion of mission- 
ary candidates is five times as great in the colleges and twice as 
great in the seminaries as it was twenty years ago. Then, there 
was no missionary organization binding together missionary can- 
didates; now, we have the Student Volunteer Movement for Foreign 
Missions organically related to similar Volunteer Unions in other 
countries of Protestant Christendom and in the principal non- 
Christian nations, all bound together through the more comprehen- 
sive Christian student societies of the different lands by the World’s 
Student Christian Federation, which embraces nearly 2,000 student 
religious organizations with a membership of 105,000 students and 
professors in forty countries. Then, there was no great unifying 
objective; now, the student world has as an inspiring ideal to call 
out its heroic devotion and self-sacrificing zeal, the noble and apos- 
tolic purpose, the evangelization of the world in this generation. 

Great as have been the encouragements in the pathway of the 
work of the Volunteer Movement during the first two decades of 
its history, far greater things will be required of it in the new 
decade upon which we now enter. We are summoned to tasks of 
the greatest difficulty and of the most vital importance to the King- 
dom. First of all, we are called upon to raise up a much greater 
number of capable missionary recruits. Let us never forget that 
the continued strength of the Movement lies in its appeal for life. 

The need of more volunteers is convincing. Several mission 
boards are calling for a larger number of candidates than are now 
available. Interviews with the secretaries of the boards reveal the 
fact that their requirements are sure to increase rather than diminish. 
There must be a growing supply to meet this growing demand. 
Hundreds of mission stations are seriously undermanned. If this 
situation continues, it means overwork, imperfect work, lost op- 
portunities. Nearly every missionary has large plans for extension. 
As a rule their demands are supported by the most telling evidence. 
There are still vast regions, including hundreds of millions of people, 
which require pioneer work. The need of men in these regions as 
well as in fields partially occupied, is not only extensive but inten- 
sive, and this intensive need is indescribably great. To those who 
have hearts of compassion and who actually know the facts from 
first-hand knowledge, this need constitutes the great, pathetic fact 
of the world. The calls from large bodies of missionaries should 
in themselves command a large response on our part. Let us never 
forget the strong appeal issued by the Decennial Missionary Con- 
ference held at Madras in December, 1902, in some ways the most 


58 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


weighty body of missionaries ever assembled, calling upon the 
churches of Christendom to send out to India as soon as practicable 
9,000 additional missionaries. Remember also the call from the 
responsible missionary leaders of China two years ago, asking the 
Christians of the home lands to double the staff of missionaries in 
China by the time of the Morrison Centennial in 1907. We as 
students should be peculiarly responsive to the appeal for large 
reinforcements which reached us a little over a year ago, signed by 
the names of 343 of the volunteers of North America, Europe, and 
Australasia now working in the Chinese Empire. The fact that the 
spiritual tide is rising in every great mission field and the enterprise 
of missions has begun to yield results on such a large scale suggests 
a special reason why we should press our present unprecedented 
advantage. To a degree not heretofore experienced this is a time 
of great crisis in some of the principal fields. For example, in all 
the history of Christianity when has there been a more momentous 
crisis than the one now confronting the Church in the Far East 
in the light of the Russo-Japanese war? And let us bear in mind 
that a great offering of the best lives of our colleges and seminaries 
from year to year is absolutely indispensable to the best welfare of 
the United States and Canada. Without such real sacrifice we can- 
not hope to preserve spiritual life, a pure faith, and a conquering 
spirit. “The army which remains in its entrenchments is beaten.” 

Reasons like these for a great and growing army of volunteers 
impose a tremendous responsibility on the Volunteer Movement. 
In view of our providential mission, in view of God’s dealings with 
us in the years that are gone, we cannot escape this responsibility 
if we would. And the task should not stagger the faith of any of us. 
This is apparent when we remember that it would take only one of 
every twenty Christian students who are to graduate from the insti- 
tutions of higher learning of the United States and Canada during 
the next twenty years to furnish a sufficient number of new mission- 
aries to make possible a large enough staff to accomplish the evange- 
lization of the world in this generation, so far as this undertaking 
depends upon foreign missionaries. 

We can readily obtain the number of workers required to 
meet all providential calls upon us, if we will but multiply and 
faithfully employ the agencies which have already proved so effec- 
tive. An expansion and deepening of our educational work, a wiser 
use of our large opportunities at the many student conferences, a 
considerable enlargement of our traveling secretarial staff, a general 
acceptance on the part of all volunteers of the solemn responsibility 
resting upon them for securing new recruits, the continued con- 
servative yet confident aggressive use of the volunteer declaration, 
the deepening of the spiritual life of the colleges and seminaries 
by a great expansion of the Bible study activities, the calling forth 
of more intercession for laborers on the part of the Christian 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 59 


students in general and of the pastors of the churches, the encour- 
agement in every way in our power of the Young People’s Mission- 
ary Movement in its essential work of preparing the minds and 
hearts of the youth before they enter colleges for the days of mis- 
sionary decision—the unwearied use of these and other means will 
as surely result in giving us all the missionary candidates needed 
as the operation of any other well-known laws. 

In all this work of enlisting new recruits, we should continue 

to stand for quality. The ultimate success of the missionary enter- 
‘ prise does not depend primarily on vast numbers of missionaries, 
so much as upon thoroughly furnished missionaries. For the very 
reason that our Watchword requires haste we, above all others, 
should insist on the most thorough preparation and training of 
workers, knowing full well that this will save time in the long run 
and enormously increase the fruitage. Let it be reiterated 
in this Convention, as it has been in all preceding conventions, 
that our great need is not that of volunteers who will go when they 
are drafted, but of those who will press through the hindrances 
not of God to the work and place which He has appointed. 

Next to the demand for more volunteers of capacity is the need 
of young men and young women who, being providentially detained, 
stay at home for the express purpose of developing on this continent 
the strongest possible base for the adequate maintenance of this 
gigantic, world-wide campaign of evangelism. To stay for any 
lower reason will defeat the object of the Movement and prevent 
the largest expansion of the lives of those who thus hold aloof 
from carrying out the comprehensive and sublime purposes of 
Christ for His Kingdom in the hearts of men. All students should 
be ambitious to exercise the rights and responsibilities of world 
citizenship. There should be no exception among those who are to 
work in North America as to taking the Watchword of this Move- 
ment as the governing principle of their lives. 

We should all associate our efforts to increase from among 
those whom God does not call to be missionaries the number of 
young men of large ability and genuine consecration who will de- 
vote themselves to the Christian ministry. No class of people 
should be more concerned with multiplying the number of efficient 
ministers than the leaders and members of the Volunteer Movement; 
for without an adequate leadership of the 130,000 or more parishes 
of the various Protestant Churches of the United States and Canada, 
it is an idle dream to talk about evangelizing the world in ‘this 
generation. 

Those who are not providentially led into missionary service 
or into the ministry should devote themselves with as much earn- 
estness and self-sacrifice and life-long persistence to the promotion 
of the missionary campaign as do those who are separated by the 
Holy Spirit unto these two callings. We must have thousands of 


60 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


earnest young men and young women passing out of the colleges 
each year into positions of lay leadership in the forces of the Church, 
If in some way during the next two years ten thousand of the choic- 
est Christian spirits of our colleges could be led to specialize on 
the promotion of missionary life and activity among young people, 
it would take far less than one generation to bring up the forces 
of the home Church to the point of maintaining as large a cam- 
paign as that required for the realization of the Watchword. There 
is no unworked lead which will tor a moment compare in financial 
and spiritual possibilities for world-wide missions with that of the . 
20,000,000 children and youth in the Sunday-schools and various 
Christian societies of young people in the United States and Canada. 
May God give the delegates to this Convention, and the tens of 
thousands of Christian students whom they can influence, vision 
to recognize and undiscourageable purpose and enthusiasm to ex- 
ploit this marvelous lead. 

There is need of laying hold with a far more masterly hand 
on the student field of North America and cultivating it with such 
thoroughness as to realize more fully its missionary possibilities. 
What has been said about the achievements of the Volunteer Move- 
ment and the Young Men’s and Young Women’s Christian Asso- 
ciations may seem to some like boasting; but these achievements 
when placed in contrast with what ought to have been done, what 
might have been done, what ought to be done, and what can be 
done, are meager and unsatisfactory indeed. No one recognizes the 
shortcomings and sins of omission and commission of these organi- 
zations more keenly than do their leaders. Well may they and 
the members humble themselves before God as they reflect on how 
poorly they have discharged their great trust. May such humiliation 
be so genuine as to make it possible for God to trust them with 
continued opportunity, that there may be more efficient and fruitful 
service rendered in the decade before us than in the two which have 
passed. 

The students of a nation offer an unparalleled field for any 
noble propaganda. Their minds are impressionable, generous, and 
open. The special training which they are receiving prepares them 
for holding a vastly disproportionate share of the positions of leader- 
ship in the affairs of men. The student field of North America is 
ripe for far larger missionary harvests: What has been actually 
accomplished in certain denominational colleges, state institutions, 
and theological seminaries shows what might be done if the causes 
which account for the large fruitage in these institutions are but 
made operative in all the other institutions. There is no reason 
why institutions like Ohio Wesleyan, Northwestern, Oberlin, Mt. 
Holyoke, Cambridge University, Alexandria Seminary, Wycliffe 
College, should be exceptions in this matter of yielding large mis- 
sionary restlts. 


—— 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 61 


The difficulty reduces itself largely to one of close supervision 
and thorough and constant cultivation. To this end the staff of 
secretaries of the Volunteer Movement should be largely increased, 
so that every institution may receive at least one unhurried visit 
each year from an expert on student missionary matters. The travel- 
ing secretaries of the Young Men’s and Young Women’s Christian 
Associations should give much larger attention to the missionary 
policy of the student Associations than at present. The splendid 
results of such close attention on their part to the Bible study de- 
partment during the past two years illustrate what might be done 
for missions with the benefit of such co-operation. Hundreds of 
sympathetic professors should be led to assume as one of their out- 
side specialties the developing of the missionary spirit through the 
promotion of the scientific and progressive study of missions. The 
mission boards should release for the service of the Volunteer 
Movement propaganda such of their returned missionaries as may 
be desired to ensure the adequate cultivation of the entire field. 
Every volunteer should become a propagating center for multi- 
plying the number of missionaries and the number of missionary 
leaders for the home Church. 

The persistent use of such means as these would result in vastly 
greater missionary achievements throughout the North American 
student field. It would make possible the doubling of the number in 
mission study classes before the next Convention, the large multi- 
plication of the number of institutions supporting their own mission- 
aries, the steady increase in the number of missionary volunteers 
and of candidates for the Christian ministry, and the sending out 
into the ranks of the millions of young people thousands of new 
leaders to kindle their missionary zeal and devotion. Not many 
years would pass before there would be in every student com- 
munity at least one band of earnest students whose hearts God had 
purified and touched with His hand of power, that would constitute 
a veritable spiritual dynamo from which would course forth mis- 
sionary light, heat, and energy. 

The time has come for our Movement and for the entire mission- 
ary enterprise to undertake things on a vastly larger scale. The 
conditions on the mission field favor as never before a great on- 
ward movement. The world is open and accessible as to no pre- 
ceding generation. Its needs are more articulate and intelligible 
than ever. The forces of Christianity, both native and foreign, are 
widely distributed and occupy commanding positions. The forces 
which oppose the missionary movement have been markedly weak- 
ened. Momentous changes are in progress. On all the great battle- 
fields the conflict has reached the climax, and if the present attack 
be adequately sustained, triumph is assured. 

The conditions on the home field are likewise favorable for 
taking advantage of this unparalleled situation abroad, Our mis- 


62 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sionary organizations have acquired a large fund of experience and 
have perfected their methods to such an extent that they are pre- 
pared for the prosecution of the campaign of evangelism on a scale 
and with a promise, a parallel to which the Church has never known. 
The material resources of the home Church are so stupendous as 
to constitute her principal peril. The various bodies of Christians 
have recently in the Inter-Church Federation Movement been drawn 
more closely together than ever for purposes of practical co- 
operation. 

In the student field also the outlook is most encouraging. 
The Christian Student Movement has a secure foothold in nearly 
every student community of North America. In the ranks of the 
various Christian societies of students are to be found large num- 
pers of the young men and young women of large capacity, high 
attainment, and choicest spirit. The student movement has wrought 
out plans and methods in years of experience which prepare 
it for cultivating its field more effectively than in any preced- 
ing time. It has a realizing sense of its perils and is availing itself 
of the best counsel as to how to avoid them. It commands the 
sympathy and co-operation of every missionary agency and of the 
leaders of the Church. It is animated by the spirit of enterprise, 
faith, and victory. In view of considerations like these our Move- 
ment simply must press forward to greater tasks, or decline, suffer 
atrophy, and give way to some new movement. 

What are some of the greater things to which we as a Movement 
should give ourselves? The leaders of the volunteers in different 
lands, together with the leaders of the missionary forces, should 
make a fresh study of the entire world field and arrive at some 
plan by which it will be thoroughly mapped out and adequately occu- 
pied. It is possible to accomplish this now as at no preceding time. 

It is absurd to assume that the Christian Church does not pos- 
sess the requisite ability and consecration to accomplish such an 
undertaking which is so obviously in accordance with the desires 
and purposes of Jesus Christ. We should not permit ourselves to 
entertain further doubt on this subject, until the best constructive 
statesmanship has been exercised upon it and until we have given 
ourselves far more to prayer than we have hitherto done that this 
great end may be realized. 

We should lay siege to the Port Arthurs of the non-Christian 
world with the undiscourageable purpose to capture them. We 
should not shrink or falter before such apparently impregnable 
fortresses as the Mohammedan world, the literati class of China, the 
principal citadels of Hinduism, the great strategic capital cities of 
Latin America. Moreover we should not be staggered by the com- 
parative indifference, inertia, and unreality of vast bodies of Chris- 
tians on the home field, nor by the general materialism and worldli- 
ness of our time. 


FIRST TWO DECADES OF THE VOLUNTEER MOVEMENT 63 


And let it be reiterated that another great undertaking to which 
we should set our hands is that of raising up, by the use of all 
good human devices and above all by the superhuman assistance of 
the Spirit of the living God, nothing less than a great army of volun- 
teers of such furnishing that they will meet the requirements of the 
situation and of such purpose of heart that they will reach the 
fields. Of like magnitude and importance is the work of greatly 
enlarging the financial plans and achievements of the missionary 
movement. There are literally thousands of individuals and fami- 
lies, not to mention churches, which should each be supporting one 
or more missionaries and in many cases whole mission stations. 
The rising generation of young people must be made a generously 
giving generation. The missionary enterprise must be so pre- 
sented as to command some benefactions as princely as those made 
in recent years in the interest of the higher educational institutions 
of America and Britain. 

The Watchword of the Movement, “The Evangelization of 
the World in This Generation,” must be taken up in dead earnest 
by different bodies of Christians as the cardinal point in their policy. 
Especially must it lay hold of individual Christian students, both 
volunteers and non-volunteers, with such conviction that it will be- 
come in very deed a governing principle in their lives and relation- 
ships. This work of making Christ known to all men is urgent be- 
yond all power of expression. It is the unmistakable duty of Chris- 
tians to evangelize the world in this generation. It is high time 
that the attempt be made in serious earnest. "We appeal to the 
Church by all the compulsions of Calvary and Olivet to accept the 
challenge which the Volunteer Movement presents in the procla- 
mation of this Watchword. 

If these great things are to be achieved, we must pay what it 
costs. What will be the price? Undoubtedly it involves giving 
ourselves to the study of missionary problems and strategy with all 
the thoroughness and tirelessness which have characterized the 
intellectual work of those men who have brought most benefit to 
mankind. It will cost genuine self-denial. In no sphere so much 
as that of extending the knowledge and sway of Christ is the truth 
of His own word illustrated, “Except a grain of wheat fall into the 
earth and die, it abideth by itself alone; but if it die, it beareth much 
fruit.” In the pathway of giving up not only our lives and pos- 
sessions, but likewise and more especially our selfish ambitions 
and preferences and plans, will we most surely reach the great goal 
that we have set before us. In all the hard persevering labor to 
which we must give ourselves, not least must be the work of inter- 
cession. It is only when we come to look upon prayer as the most 
important method of work, as an absolutely triumphant method of 
work, that we shall discover the real secret of largest achievement 
in the missionary enterprise. 


64 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


That undertakings like those which we have set before us re- 
quire that we give ourselves to them with undying enthusiasm must 
not be overlooked. Important as is the most comprehensive and 
exhaustive preparation for any great work, there comes the time 
when the work of preparation ceases to be a virtue and when those 
who have done their best to prepare must give themselves with dar- 
ing abandon to putting their plans into execution. God grant that 
this Movement may never lose its first flush of optimism and ag- 
gressive enthusiasm. Let the Crusader spirit which characterized 
the early Christians when they flung themselves against the Roman 
world, more and more possess it. 

Of transcendent importance is it that we exalt Jesus Christ 
increasingly in the life of this Movement. He must continue to 
be at once its attractive and impelling force. It is His program 
which we are to carry out. He is our divine, triumphant leader. 
By His Spirit we shall conquer. The one word which sums up our 
great need and ambition is that the individual members of this Con- 
vention yield themselves absolutely to the will of God and the 
domination of Christ. “A body of free men, who love God with all 
their might, and yet know how to cling together, could conquer this 

-modern world of ours.” 


SOME FACTS IN THE MISSIONARY TIPE Gs 
CONTINENTAL UNIVERSITIES 


KARL FRIES, PH.D., STOCKHOLM, SWEDEN, CHAIRMAN OF THE WORLD’S 
STUDENT CHRISTIAN FEDERATION 


Gone back to the first beginnings of missionary interest in the 
universities of the European Continent, we find a name of world- 
wide renown and an idea which only just now, after two centuries, 
is about to be realized. . 

The name is that of the philosopher and scientist, Baron Gott- 
fried von Leibnitz, who died in 1716, and the idea is that of carrying 
the Gospel to China across Russia. To us it seems like one of the 
mysteries of history that the great revival of Christian life, which 
is known as the Reformation, and which originated in a university, 
did not express itself in any activity for the extension of the King- 
dom of God in heathen lands. On the contrary, theological facul- 
ties, or individual members of such, decried the idea of foreign 
missions when it was advocated by laymen, whether learned or un- 
learned. 

Baron von Leibnitz, the famous founder of the Berlin Acad- 
emy of Science, was not a man to be ignored or put down as an 


MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES 65 


enthusiast. The missionary idea had come to him by conversation 
with Jesuits, laboring in China, whom he had consulted on geo- 
graphical questions, and he embodied it in the charter of the Acad- 
emy, dated 1700, in the following terms: “Since experience shows 
that true faith, Christian morals, and real Christianity cannot be 
better advanced alike within Christendom and among distant uncon- 
verted nations, next to the blessing of God, along the line of ordi- 
nary means, than by men such as, besides being of pure and 
blameless life, are equipped with understanding and knowledge, we 
will that our society of science shall charge itself with the propa- 
gation of the true faith and Christian virtue under our protection’”— 
i. e., the protection of the Elector. 

The plan of enlisting the co-operation of the Czar of Russia 
for putting the idea into effect savors too much of the times, and 
was never carried out. nor were the efforts successful which the 
great thinker made for arousing a general interest in the home land. 
The essential condition for mission activity was still largely lacking, 
viz., Christian life. The idea, however, struck a fertile soil in the 
mind of Professor August Hermann Francke, who died in 1727, 
the founder of the famous orphanages in Halle, the leader of that 
student movement, which is known as the pietistic. In our days, 
the word “pietist” calls up critical thoughts in the minds of many. 
The views which it represents were not less severely criticised in 
the days when this movement began, as a reaction against the dead 
orthodoxy into which the Reformation had degenerated. 

The fundamental principles of the pietists were: (1) ‘No vital 
Christianity without a personal acceptance of Christ as Savior and 
a consecration to His service, which embraces the whole life. (2) 
No spiritual fellowship unless based on such a personal acceptance 
of Christ. 

This, as well as their views on the so-called “adiaphora,” is 
what has been laid to their charge as narrowness; and yet among 
these young students who gathered around their beloved leader in 
prayer, in Bible study, and in Christian work of the very type that 
has develeped so wonderfully in our days, were found the men who 
were capable of grasping the widest of all ideas, that of the evangeli- 
zation of the world. And they were not only able to grasp that idea, 
but they also had the courage of their convictions to offer their lives 
for the realization of it. 

The missionary idea was not altogether unknown, though 
nearly so, in most of the countries of Protestant Christendom at 
that time—the beginning of the eighteenth century. Wherever it 
was admitted, it was conceived of rather as the duty of the political 
ruler toward his subjects, if he had in his dominion un-Christianized 
peoples. The Christianizing was considered as accomplished when 
the people were baptized and in some measure instructed in Chris- 
tian doctrine. Little stress was laid on personal conviction and 


66 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


still less on creating a native Church with a character of its own 
and ability for self-government and self-propagation. 

While the ideas that underlie modern missions were germin- 
ating in the minds of Professor Francke and his students in the 
newly founded university of Halle, the impulse to a development into 
action came from the Danish King Frederick IV, who realized 
his regal duty toward his non-Christian subjects in the colonies, 
but was unable to find any candidates for missionary service among 
the theological students of his own country. According to the tes- 
timony of a bishop, they were “not fit for such work, but were given 
to drinking, licentiousness, and indifference.” Through a court 
chaplain, who was a pietist, the King was led to ask Professor 
Francke if he could supply the necessary candidates. These were 
easily found among those who had been trained in the “Collegium 
Orientale”’, founded by him in 1702, with a view to world-wide mis- 
sions, including the revival of the Greek and Oriental Churches; 
and in 1705 Bartholomew Ziegenbalg and Henry Pliitschau were 
called to become the pioneers of modern missions. In their field, 
Tranquebar, on the east coast of India, they faithfully applied the 
principles which they had embraced at home; and in spite of the 
fiercest opposition from authorities and colonial pastors, they suc- 
ceeded in building a native Church which at the end of a century, 
when the mission was handed over to England, numbered 20,000 
adherents. In the course of that century, sixty missionaries had 
gone out to the field from Halle, which continued to be the real 
basis of operations, although the mission board was in Denmark. 
Through the Missionary Magazine, which was started by Professor 
Francke in 1710, as the first of its kind, a circle of praying and sup- 
porting friends was formed as a reserve force—the forerunner of 
the missionary societies which were to become, in the nineteenth 
century, the principal bearers of missionary life. 

In the meantime, the chilly blasts of rationalism swept over the 
Continent and deadened the life which seemed so promising. The 
men who came from the universities had no longer the zeal of the 
soul winner, which is the first and essential qualification of a mis- 
sionary. After 1803 one looks in vain for a missionary with a 
university education. The work was partly carried on by untrained 
men; partly and chiefly that particular mission in the South of 
India was handed over to the English Church Missionary Society. 

The following period—the first half of the nineteenth century— 
is a time of barrenness in the missionary life of the universities on 
the European Continent. So far as I have been able to ascertain, 
there is only one sign of life, viz., the founding in 1824 of the Stu- 
dents’ Missionary Association in Berlin. The character of the time 
is vividly illustrated by the fact that this Association was dissolved 
by the university authorities in 1830 on account of “pietistic and 
democratic tendencies”; or, more explicitly, “because students dur- 


MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES 67 


ing their stay at the university should occupy themselves with sci- 
entific, not with practical pursuits, and because only a small num- 
ber of students can be members of an Association of this kind, 
whereas others, being excluded, might feel slighted”. A petition 
in favor of re-establishing the Association was rejected, and it was 
not until the political disturbance of 1848 had cleared the air that 
the Association was allowed to reorganize. 

This time of political unrest about the middle of the century 
seems to have released spiritual forces that had been dormant. 
Not only in Germany were seven Student Missionary Associations 
formed, but in Holland a similar Association was organized in 
1846 by the now well-known Rev. Andrew Murray, of Wellington, 
South Africa, then a student in the University of Utrecht. This 
Association still exists, bearing the significant name of ’EASérw 
7 Baciheia cov, “Thy Kingdom Come”. Like others it has had its 
vicissitudes; but it speaks well for the tenacity of purpose in the 
Dutch that they have through all these years kept up, not only their 
Association, but also the paper ‘““Mededeelingen van het Eltheto,” 
the only weekly publication in the Student Movement that I know 
of. At present the “Eltheto” numbers 115 members and collects 
a fairly large sum in support of missions; but I am inclined to believe 
that hardly any of its members have gone out as missionaries. 

The same must be said about the German Associations. Writ- 
ing in 1883, Mr. Christlieb-says: “In spite of the increase in the 
number of members [470 belonging to twelve Associations in 1883 
as compared with 210 in 1879], there have not been correspond- 
ing results, as scarcely one of the members has gone to the mission 
field; and in 1877 Professor Warneck states, that out of 509 mission- 
aries then employed by German societies, only twenty-five had a 
university education.”* He continues: “The universities have 
neglected much in carrying out their missionary obligations. God 
grant that they may soon make it good.” One attempt in this direc- 
tion had been made as early as 1866, when a petition was sent in to 
the Berlin University by the oldest missionary society of the same 
city, that a: professorship in the history of missions might be insti- 
tuted. It was rejected after an adverse declaration by the highest 
Church authorities. In 1877, however, regular, though private, 
lectures in the history of missions were being held in three uni- 
versities. It was not until 1897 that Dr. Gustav Warneck, the emi- 
nent scholar in all that concerns missions, was made the first real 
professor of mission history in Halle. 

The year 1896 marks a new era in the missionary life of the 
universities on the Continent of Europe, owing to the fertilizing 
influence of the Student Volunteer Missionary Union Conference 
in Liverpool in January of that year. But before entering upon 


* An inquiry in 1905 showed the proportion then to be ninety-six missionaries with univer 
sity training out of 1,365. 


68 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


this period, a few words should be said about the development in 
the Scandinavian countries. Ever’ since the great spiritual awaken- 
ing in the middle of last century, which affected most countries in 
Europe, as well as America, and which touched the universities 
in Scandinavia, notably in Norway, individual professors had in- 
fluenced their students in favor of the mission cause, and some had 
gone. The students themselves, however, had taken no active part 
in anything that might be called a missionary movement. Neverthe- 
less, “God moves in a mysterious way, His wonders to perform.” 

At the time in England when the Cambridge Seven received 
their call and by their testimony stirred the British universities, and 
while Robert Wilder and his sister, Miss Grace Wilder, were pray- 
ing for a missionary uprising among the students of America, a 
number of students in each of the Scandinavian universities began 
independently of each other to make missions a subject of earnest 
study and self-sacrificing interest. 

When in 1904 the Upsala University Student Missionary Asso- 
ciation celebrated its twentieth anniversary, it was found that out of 
417 members who had had their names on the roll since the founda- 
tion of the Association, fourteen had entered missionary service. It 
must be borne in mind, however, that this includes those that have 
formed part of the Student Volunteer Missionary Union of the 
modern type, which cannot be kept quite distinct from the earlier 
development in Sweden. In the other Scandinavian countries, in- 
cluding Finland, there is a clear line of demarcation between the 
earlier development and that which owes its origin to the rousing 
impulses of that most remarkable Student Volunteer Missionary 
Union Conference in Liverpool in 1896. 

Students from most of the countries on the Continent brought 
back a new inspiration from that Conference which in some cases, : 
like Holland and Switzerland, led to the introduction of the general 
student Christian movement; in others, like Norway, Denmark and 
Germany, it gave rise to a Volunteer Movement, which, as far as 
Germany is concerned, has enlisted more student volunteers in the 
last ten years than had sailed during the previous 100 years. The 
same statement is probably true about any country in Europe. The 
statistics at my disposal are not sufficiently clear and complete to 
warrant definite conclusions or exact figures. I only quote a few 
items gathered from the reports. Germany in 1898 reported fifty-six 
volunteers; in 1904, twelve volunteered, and the total number was 
sixty, though at least seventeen had sailed. As reasons for this in- 
crease, they point out: (1) The influence of the Student Volunteer 
Missionary Union Conference in London, 1900, and in Edinburgh, 
1904, where thirteen German students were present. (2) The 
German Student Volunteer Missionary Union Conferences in Halle 
in 1897, I901, 1905, which have shown a steady increase in the 
number of students present, as well as in the quality of the addresses 


MISSIONARY LIFE OF CONTINENTAL UNIVERSITIES: 69 


and of the spirit pervading the meetings. (3) The circulation of 
1,600 copies of the “Lose Heite,” the organ of the “Studentenbund 
fiir Mission,” which is the official name of the German Student 
Volunteer Missionary Union. 

Partly influenced by the meetings in Halle, partly by those 
in Great Britain, the Dutch Student Movement in 1899 formed a 
Volunteer branch, called “Studentbond voor de Zending,” with two 
volunteers. It now has ten members, some of whom have sailed. 
At the general student Christian conferences, missions receive in- 
creasing attention, and a deeper feeling of the responsibility of the 
students of Holland toward the non-Christian peoples under her 
rule is being created. 

The French Protestants have had thrust upon them great tasks 
in foreign missions on account of the policy followed by the govern- 
ment in prohibiting missions of other nationalities in the French 
colonies. This, together with the inspiring impulses of the world- 
wide Student Volunteer Movement, has resulted in earnest efforts 
on the part of the French Student Movement to enlist volunteers 
and emphasize missionary duties. Among the latter, Mr. Allegret’s 
remarkable paper at the Conference in Montauban last year should 
be specially noted. ‘“Sociétés des Amis des Missions” have existed 
in Montauban and Paris since 1898, and several new ones are being 
formed. It seems probable, however, that the number of volunteers 
has not exceeded four. 

In French Switzerland the splendid examples of Eugene Casalis 
and Francois Coillard have acted as an incentive to students to de- 
vote their lives to the same noble work. These impulses were 
strengthened by those carried back from the London Student Vol- 
unteer Missionary Union Conference in 1900, where thirteen Swiss 
were present. The total number of Swiss volunteers is apparently 
thirteen. 

Norway has, ever since the great revival in the middle of last 
century, maintained a high standard of missionary life. Among 
its missionaries in Natal and Madagascar not a few have had uni- 
versity training, but the modern development of the Student Volun- 
teer Mission has affected the student circles in a special way. The 
thirteen that had attended the Liverpool Conference brought back a 
great measure of enthusiasm, one expression of which was the start- 
ing of “Excelsior,” the organ of the Scandinavian Student Move- 
ment, followed in 1898 by “Adveniat Regnum Tuum,” an annual 
publication representing the Scandinavian Volunteer Movement. 
That Movement was organized as a separate movement with 
branches in the respective countries in 1897. It was introduced in 
Finland in 1900, and though that country was so late in receiving 
this impulse and though until that time hardly one missionary with 
university training had gone from there to the mission field, yet it 
seems as if Finland was putting the other Scandinavian countries to 


7O STUDENTS AND THE MODERN MISSIONARY CRUSADE 


shame by the vigorous way in which it has taken up the cause. 
There are eleven volunteers, and the reports show a steady increase 
of interest. This is just where the other countries have been weak; 
for though at certain times they may have shown comparatively 
higher figures, yet in all of them there have been times of falling 
off which have discredited the Movement in the eyes of the students 
in general. 

In consequence of the splendid work looking toward inner 
consolidation done by Mr. Robert P. Wilder during the year 1904, 
when he acted as the traveling secretary of the Scandinavian Volun- 
teer Movement, there is hope of a genuine and healthy growth of 
the missionary spirit in the Scandinavian countries. At the Scandi- 
navian Student Conferences, one whole day is always given to the 
consideration of missionary subjects. 

But when we compare the figures indicating the missionary life 
in the Continental universities with those found in the reports of the 
American and Canadian, and British Movements, the question natu- 
rally arises, How is it that so little has been done, and how is it 
that the students of Continental countries have been so slow in 
taking their share in the evangelization of the world? The activity 
of the British Movement is easily explained by the close contact in 
which that country stands to so many heathen lands, whether sub- 
ject to her rule or not. As for the United States and Canada, there 
is first to be noted the wider definition given to the term “student.” 
On the Continent of Europe the term is strictly confined to univer- 
sity students, but this, of course, does not fully explain the differ- 
ence. I believe the facts that your countries are comparatively 
young, that your students are filled with that invincible spirit of 
enterprise which belongs to youth and which gives a world-wide 
horizon, have something to do with the explanation, and yet these 
reasons are not exhaustive. 

In seeking the ultima ratio, I am reminded of an expression 
used by the general secretary of the British Student Movement in 
explaining certain characteristics of the American and Canadian 
Movement. “They have more faith than we.” Yes, for “All things 
are possible to him that believeth.” Is not that the real explanation 
of any progress in missionary work? If you on this continent by 
a larger faith have been able to accomplish greater things than we 
over in Europe, remember that nothing but the same implicit de- 
pendence on God by faith will ensure continued progress. The mo- 
ment you build upon your prestige or upon previous success, your 
real strength will be sapped. 

And the work done on the European Continent, scanty though 
it may seem, yet much greater than what has been done there for 
centuries, is due to the same internal motive of true faith in Christ. 
May this, then, be our constant prayer: “O, Lord, increase our 
faith; not that we may do great things, but that Thy Kingdom 


GREETINGS FROM THE STUDENTS OF GERMANY 71 


may come in greater power than ever to us, and through us to the 
uttermost parts of the earth,” and in that prayer I wish you all to 
join with us. 


GREETINGS FROM THE STUDENTS OF GERMANY 
MR. WILHELM GUNDERT, STUTTGART 


Ir Is a great privilege for me to stand here to-day and to bring 
to this large Convention of American students the most cordial 
greetings of the German Students’ Christian Alliance, and in a 
special sense those of the Student Volunteer Missionary Union of 
Germany. 

The movement which I represent is very, very small in numbers 
compared with that in the United States and Canada. The total 
number of organized student volunteers, both sailed and preparing 
for service abroad, is now not more than seventy-one. Dr. Fries 
has mentioned some of the causes of these small achievements; 
may I add one more. It is the mighty power of conservatism and 
traditionalism which, though having a few advantages, prevents 
men from realizing their possibilities and weakens their courage 
in undertaking anything which is new. But, as he says, the chief 
cause is the lack of faith. Faith may overcome all our difficulties, 
and let me say that I am sure it will. Even the small results which 
have been accomplished by your German brethren seemed quite 
impossible ten years ago. Why should we not by faith be able to 
accomplish those things which seem impossible now? Besides, 
there are new encouragements in our Student Movement. Several 
Volunteers have sailed during these last months, and their example 
will not be in vain. A beginning has been made toward organizing 
student missionary campaigns to churches and young people’s 
societies during the holidays. Mission study is taking its place in 
almost every Christian Student Union. The Volunteer Movement 
has begun to take hold of German women students, which is a 
most important feature now. There is hope that we may find a 
special secretary this year to travel in the interest of the Student 
Volunteer Movement, and the Student Volunteer Conference which 
was held at Halle in April, 1905, was the largest, the most represent- 
ative, and the most successful student missionary convention ever 
held on the Continent. So far this is shown more by spiritual re- 
sults than by the number of volunteers, but it is my conviction that 
the larger part of the fruits of the Conference has not yet appeared. 

Looking at these encouragements, we do not feel the differ- 
ence which exists between the American and German movements 


72 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


with regard to numbers, but we feel very strongly our fundamental 
oneness with you. We are one in our ideal; we are one with you 
in prayer; and I know that at this very day many students in Ger- 
many pray for this great Convention. We are one with you in 
working and struggling, but, above all, we are one with you in 
Him who is our Savior, our Lord, our Leader. All of us are one 
great army of His all over the world. It is the most inexplicable 
thing that a man should know Him and not be ready to go to the 
ends of the earth for His sake. The fact of His glorious person- 
ality and of His world-wide mission is plain as is nothing else. So 
may our common work and also this Conference result in this one 
thing, that His name may be glorified. 


VALUABLE LESSONS FROM THE STUDENT VOLUN- 
TEER MISSIONARY UNION OF GREAT BRITAIN 


THE REV. G. T. MANLEY, M.A., CAMBRIDGE 


“THE wind bloweth where it listeth, and thou hearest the voice 
thereof, but knowest not whence it cometh, and whither it goeth: 
so is every one that is born of the Spirit.” 

One lesson which I would like to bring to you this morning 
from the British Movement is this: that in so far as we have 
humbled ourselves and made ourselves the agent of the Holy Spirit 
of God, so far our work has been of use; and in so far as we have 
exalted ourselves and have thought of our organization, of our 
past achievements, and of our own honor, and have forgotten to 
exalt Jesus Christ, just so far we have failed. In other words, 
whatever work has been done by the British Student Volunteer 
Missionary Union has been done, not by them, but by the Spirit 
of God through them. 

It is well for us to remember—and we, perhaps, in Great 
Britain have more reason to remember it than in any other country 
—that the beginnings of our university system were in a missionary 
movement. The first university, if we may so call it—at least, 
the first seed of a university in Great Britain—was the establish- 
ment of St. Columba with his missionary monks on the Isle of 
Iona. It was when those monks spread into Great Britain and 
founded their colonies that we had in Oxford and Cambridge the 
seeds of our first and oldest universities. To the present day in 
Cambridge we speak of our University as an institution of “religion 
and sound learning,” putting religion first. When in our university 
sermons the preacher refers to his own college, he speaks of it, 


THE STUDENT VOLUNTEER MISSIONARY UNION 73 


not as a learned, but as a religious institution. And so it is one of 
the things for which we are most thankful that we can report of 
Great Britain, as Mr. Mott has already reported of America, that 
it is in our universities that missionary work is most fully recog- 
nized and most fully believed in. 

Thank God, from the very beginning, as I have already said, 
there has been to a greater or less extent a missionary spirit in 
our British universities. We have not waited until the present 
century for that. And yet as one looks through the years, one 
sees that since the Reformation, not to go further back, the differ- 
ent missionary movements that have swayed Oxford and Cam- 
bridge, and, in later years the other universities which have been 
added to them, have been like waves with their crest and then again 
with their trough. 

I suppose one might trace back the first beginnings of our 
modern Student Volunteer Missionary Union to the years between 
1850 and 1860, when a great missionary revival swept over England 
and when the Church Missionary Society, the greatest of our mis- 
sionary societies in England as regards the magnitude of its work, 
started in Cambridge and in Oxford societies, which may be called 
the beginning of our missionary meetings. They started a union 
called “The Church Missionary Union” in our University and sent 
down from their head office a delegation to give a missionary ad- 
dress to the students every week during term time. In Cambridge 
that address has been given weekly during term time from 1857 
down to the present year. Originating in the band of men which 
attended those meetings at Cambridge, two other meetings were 
an outgrowth of them. One was the daily prayer meeting, which 
started in the year 1862 and has since been kept up daily in our 
University during term time. The other is an institution which 
seems almost to have served its purpose and now is merging into 
others, knownas “The Cambridge University Prayer Union.” At 
the beginning of this period, namely about the year 1860, there was 
formed for the first time of which I have knowledge a roll of men 
who were dedicating their lives to missionary service, the first 
beginnings of the Student Volunteer Missionary Union. 

The next period which one may mention in the history of the 
movement was that remarkable series of missions held in Great 
Britain in the year 1883 by Mr. D. L. Moody. We owe more than 
we can express to the work which God did through his surrendered 
soul. It was then that some of our leading athletes dedicated their 
lives to God, and as they entered into His service they received 
the word from Him that they should go to the ends of the earth. 
So it happened that in 1884, Stanley Smith, the stroke of the Cam- 
bridge boat, and Charles T. Studd, the captain of the Cambridge 
cricket eleven and of the All England team, gave themselves, with 
five other leading Cambridge men, to the work of God in China. 


74 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


They made a tour around Great Britain and then afterwards through 
some of the cities and colleges of the United States on their way 
to China. 

In 1889, another roll of men was started in Cambridge Uni- 
versity and also at the same time in Edinburgh of men who were 
about to go to the mission field. But-it was not until the year 1892, 
during the visit of Mr. Robert P. Wilder—during whose visit per- 
haps I may be allowed to say I myself dedicated my life to God 
for the mission field—that the Student Volunteer Missionary 
Union in Great Britain was organized. May I here express the 
great debt which we throughout Britain feel that we owe to you on 
this side of the water. I believe most assuredly that it is only as 
every nation of the world comes together that we can realize the 
fulness of Jesus Christ. Each of us has his own way of looking at 
things, and one of the greatest advantages in this world-wide move- 
ment is that it enables us to see more and more of what Jesus 
Christ is. We shall never know, and can never know, the fulness 
of Jesus Christ until we see how He can satisfy the needs and make 
use of the powers of every nation—all the nations which have been 
created by Him. 

One further word. Our work since 1892 has been very similar 
in many respects to your own. I wish just in a few sentences to 
accentuate what I said before, that as we have yielded ourselves to 
the Spirit of God, as we have taken pains and given valuable time, 
set it aside to get in touch with Him, so has our work prospered. 
I look back upon eight different student conferences in Great 
Britain which I have attended. From all the addresses which I have 
heard—and they have included all of our most noted British speak- 
ers and many of your best speakers from America—there is one 
address that stands out in my view, a very simple one, given by a 
lady now working as a missionary in South India. I can feel again 
to-day the stillness that passed over our meeting as she simply 
drew for us a picture of Jesus Christ suffering on the cross at Cal- 
vary and asked us to try and realize what that meant. The chair- 
man of that great missionary convention in 1896, at Liverpool, Mr. 
Donald Fraser, who is here among us, I believe gave his life to God 
for mission work in a time spent in prayer on one of the mountains 
in Keswick at one of the conferences we held there. Whenever we 
have set aside time deliberately for confession of our weakness and 
for confession of our sins and our shortcomings, and when we have 
taken time to seek God’s face, to subject our plans to His will, or, 
rather, to seek His will and abandon our own plans to Him, those 
have been our times of greatest blessing. Those conferences and 
conventions where we have given large periods of time for the 
students to get away quietly with God, have been the conferences 
which have been most blessed. We have accomplished most at those 
times when we have not considered human possibilities, but have 


MISSIONARY POSSIBILITIES OF THE WOMEN STUDENTS 75 


stepped forth on the promises of God, attempting great things for 
Him and expecting great things from Him. 

And so, in conclusion, let me beg of you, fellow students, what- 
ever you do in your different local organizations, to lay the founda- 
tions of our movement deep and strong in the quiet watch in the 
morning, in the times—two or three hours together, or more than 
that it may be, on Sundays—deliberately set aside for the study 
of God’s Word and the seeking of His face, and looking, waiting to 
hear His voice. Here it is that the foundations of our movement 
rest, because whatever we do will not be the work of man, but 
the work of the Holy Spirit of God. 


THE MISSIONARY POSSIBILITIES OF THE WOMEN 
STUDENTS OF THE WORLD 


MISS UNA M. SAUNDERS, SOMERVILLE COLLEGE, OXFORD 


Firty years ago to be a woman student was exceptional ; twenty 
years ago to be a woman student who was vitally interested in 
missions was to be exceptional. To-day we have heard both from 
Great Britain and from North America that it is to our student world 
that we ought to look for the greatest and the deepest missionary 
interest. This growth of missionary interest among our women 
students, as well as among the men, seems to us phenomenal; yet 
as we look more closely into it, it seems to me to be the most natural 
thing in the world; for from our own individual lives, how many 
of us have learned that with every deepening knowledge of our 
Lord Jesus Christ, with every growth in our spiritual life, there 
always follows sooner or later a growing missionary interest, a 
longing to be allowed to be an ambassador for Jesus Christ some- 
where or somehow. 

This has been true in the whole student body on this continent. 
As the religious life of your colleges has deepened, you have been 
able to see a growing missionary interest among the women students. 
But I note this also, not only in individual lives and in the lives of 
colleges, but also in national movements. It was very evident to us 
this year, as we met together in Holland at that great meeting of the 
World’s Student Christian Federation, that as the Federation has 
developed in every way a deeper religious life, so there has come 
with it an immensely growing missionary interest and love. At the 
Holland conference we saw clear evidence of this. That meeting 
was to us women a historic meeting. It was the time at which we 
became an articulate part of the Federation ; for, though we had been 
for years an integral part of the Federation, before that date our 


76 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


views had had to be made known through the voices of the men. 
There for the first time we were allowed to speak for ourselves ; and 
since that time we have had a woman’s co-operating committee be- 
longing to the Federation, with an executive officer of our own, Miss 
Ruth Rouse, well known to you, as she has visited these colleges 
during three different years. 

What are the countries which in that Federation became a part 
of our Women’s Federated Committee, and in which we may trace 
this growing interest? I will quickly run through the fifteen in 
which there is actually an organized work in which women students 
are included. Those are the United States and Canada, Great Brit- 
ain, Holland and Germany, Denmark, Norway, Sweden and Finland, 
India, China, Japan, South Africa, and Australia, while there are 
less organized efforts in which women are included also in the 
countries of Switzerland, Russia, Italy, and those which we include 
in the Levant, Turkey, Egypt, and Syria. 

As we met together in those days in Holland, we learned two 
things at least out of many others. One was this: that the mission- 
ary interest of the women students of the world is not alone to be 
found in the great movements such as those on this continent and 
in Great Britain, but in other movements which are beset by the 
difficulties of which we have heard to-day, on the Continent of 
Europe. Take one example only, that of the small country of 
Holland. So great have been the difficulties there, that at present 
there are only about a score of women students contained within 
their movement; and yet last year out of that score they sent out 
their first woman medical missionary—that is, one out of less than 
twenty of the women students in their movement has gone to the 
foreign mission field. 

We learned not only that the Continent of Europe was sharing 
in this work with the greater movements; we also learned that it 
is not alone the Christian students of the West, but the Christian 
students of the East among whom there is this growing missionary 
interest. In India, where many of us know that the lack of initia- 
tive and many another obstacle has made it intensely difficult for 
years to gain those workers from among the native Christians 
whom we have wanted—in India tuis last year we have seen the 
foundation of the first woman’s home missionary society for work 
in that country. To those of us who know India, this is a fact of 
very great importance. And it is indeed the daughter of our Student 
Volunteer Movement. It has grown up, so far as we can trace, 
almost entirely from the influence of the volunteers among the mis- 
sionaries and those who have come to the women students of India 
at conferences where we have laid before them the possibilities of 
such work; and this new woman’s home missionary society is 
under the leadership of educated Christian Indian women. 

While we rejoice that in the woman’s side of the World’s Stu- 


MISSIONARY POSSIBILITIES OF THE WOMEN STUDENTS 77 


dent Christian Federation missionary interest is increasing, yet these 
things that I have indicated to you are but trifles compared with 
what there should be. It is only the earnest of greater things to 
come as we think, first, of the great possibilities of the women con- 
tained within the Federation and, secondly, of the deep needs of that 
heathen world. What are the special reasons why women from 
among the countries in the Federation should give their lives to 
foreign missionary work? I can only briefly indicate two or three. 

The first one is this: that the great mass of the women in the 
non-Christian countries can only be reached by the women of the 
Christian countries. Men preachers, men doctors, men teachers, 
cannot get access to the greater number of those women. Even 
the written Word of God cannot reach them; so dense is their 
ignorance that it is dumb to them. It is only the human voice, and 
it is only the voice of a woman that can reach the closed homes 
and the closed hearts of the women of those countries. 

Yet another reason why our women should go forward. The 
greater part of the education of the girls, and in some cases of the 
younger boys, lies in the hands of women in the non-Christian coun- 
tries. It is probably known to you that the government of India, 
in its desire to further the elementary education of girls in India, 
has been obliged to rely almost entirely on the work of the women’s 
missionary agencies, because it was only the women missionaries 
who could win the confidence of the mothers in such a way that 
they could obtain those children for education at all. We need now 
for all those countries a vast army of women who will go out to 
take up the work of educating those children, and we need those 
who have received some kind of normal training here who are 
ready, therefore, to train and to educate Christian women under 
them as teachers for those countries. 

But it is not alone for the individual reaching of the women 
and girls of those countries that I would plead with you. There 
is, it seems to me, one other great plea for the coming forward of a 
vast army of women, namely, this; that in certain of those countries, 
notably in India, the whole advance of the Kingdom of God is being 
impeded by the fact that the women are holding back those educated 
men who are ready to go forward for Jesus Christ. Among the 
men graduates of the universities of India there are thousands to-day 
who have been so influenced by the trend of Western thought that 
intellectually at least they have accepted the truth of Christianity, 
and have some desire to take the advance step and cut themselves 
loose from those things which they know to be the trammels of their 
old religion. Thus in some cases there are those who are at heart 
followers of Jesus Christ. But why do we not see them in the vast 
army of Christian workers of India to-day? Because they are bound 
by the chain which is forged for them by the women of their house- 
holds, and those women still lie in ignorance and superstition because 


78 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


we have not gone to them. You hear of the influence of a woman 
here ; but you cannot realize what the incalculable influence of woman 
is in India and see it when it means a fearful retrograde influence, 
an influence that holds back those men that are willing to go forward 
and which keeps them back from poy joining the great work of 
the Church of God. 

It seems to me from what we hear of the openings in China, 
that unless we women go forward side by side with the men who 
are going to work among the literati of that empire we shall in a 
few years’ time be face to face with as great a problem in China as 
we are facing in India to-day. If those literati, now open to the 
efforts of Western students, are brought under the influence of 
Western learning and through that are made acquainted with the 
new religious thought, do you not see that the work for women will 
come? They will demand wives from among the educated and Chris- 
tianized women of their own lands, and where shall they find them 
unless we have gone out? Do we wish their men to live a double life, 
in thought and in heart followers of Jesus Christ but unable to 
live it out because they are held back by those women to whom, 
in a special sense in an Eastern country, they belong, and without 
whom they cannot go forward? 

Women, it seems to me that to-day there comes to us a tre- 
mendous call to throw ourselves into this work, to make it the one 
great aim of our lives that the Kingdom of God shall come, and 
that it shall come through us, wherever God is able to use us, that 
we may not prevent the advance of His Kingdom, but that rather 
we shall work side by side with those men who are to-day bringing 
life and knowledge to the people of the East. Thus together the 
men and women of the East may be able to go forward and to 
bring in that great half of the Church of God that the East is going 
to give us. 


CHRISTIANITY AND THE NON-CHRISTIAN 
RELIGIONS 


Christianity the Only Absolute Religion 


The Non-Christian Religions Inadequate to Meet the 
Needs of Men 


CHRISTIANITY THE ONLY ABSOLUTE RELIGION 
THE RIGHT REV. THOMAS F. GAILOR, D.D., BISHOP OF TENNESSEE 


SEVENTEEN HUNDRED years ago a Christian teacher gave a 
description of an Egyptian temple, with its porticos and vestibules 
and groves and sacred fields adjoining, the walls gleaming with 
precious stones and artistic paintings, and its shrines veiled with gold- 
embroidered hangings. “But,” he says, “if you enter the penetralia 
of the enclosure and ask the officiating priest to unveil the god of 
this sanctuary, you will find a cat, or a crocodile, or a serpent—a 
beast—rolling on a purple couch.” And a modern writer asks us 
to contrast this with the Temple of Jehovah at Jerusalem. Here, too, 
you would find a gorgeous building, a priesthood, altars, and a 
shrine hidden by a veil. Within the veil stands the ark of the Cove- 
nant, covered by the mercy seat, sprinkled with the blood of atone- 
ment, and shadowed by the golden cherubim. Let that covering 
be lifted, and within that ark, in the very core and center of Israel’s 
religion, in its most sacred place, you find, what? The Two Tables 
of the Moral Law. There in a word you have the contrast of the 
two religions. The moral law, enforced by the belief in the one true 
God—that is the religion of Israel—and that religion was inter- 
preted, fulfilled, and consummated by the revelation of the Christ. 

Let us be bold to declare this. The religion of Israel transcend- 
ed all human conception and dreams and theories. It stands abso- 
lutely unique and without parallel in the history of religion of all 
nations and races and tribes of men, in its unswerving monotheism, 
in its hope of redemption, and in its empsasis upon the moral law. 
And the religion of Christ, which is really not a religion but a 
revelation, explains, interprets, reinforces, and completes the religion 
of Israel by the revelation that God is love, that God so loved the 
world—the whole world—that He gave His only begotten Son. 

The message of the Cross is at once the glory and the con- 
demnation of mankind. It is God’s seal upon the majesty of the 
moral law, written upon man’s heart in conscience; and it is God’s 
revelation of redeeming love, which stooped to take humanity into 
itself and vindicate by the death of the Perfect One that religion 
and righteousness are the same in essence. Rather than that man, 
made in God’s image, should perish, or the moral law remain un- 

81 


82 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


vindicated, He who is infinite love condescended to die a human 
death, that He might save His people from their sins! 

This is the supreme truth of the Bible. Toward this all lines 
in the Old Testament converge, and from this all lines radiate in 
the New Testament and in human history. That sacrifice of Christ 
is no dream, no fancy. It has transfigured, it is transfiguring, all 
human life. It lights up every act of moral heroism on battle-fields 
of blood, or on the holier battle-fields of business and social life, and 
consecrates unselfishness as not only noble and beautiful, but as 
divine and godlike. Through Christ we know what the world’s 
choicest spirits only dreamed and hoped before—that God Himself 
is Love. 


“Think Abib: or dost thou think 

The All-Great is the All-Loving too. 

And through the thunder comes a human voice, 
‘O, heart I made, a heart beats here; 

O, face I fashioned, see it in Myself. 

Thou hast no power, nor canst conceive of mine, 
But love I gave thee with Myself to love 

And thou must love Me who died for thee.’ ” 


My friends, this thought, this fact, transcends all criticism of 
the records, all speculations of philosophy. All the science of all 
the schools can never explain, can never account for this amazing 
truth, God, the infinite and absolute Being, the great Originator 
of all things, all worlds, who holds me and you in the hollow of His 
hand and without whose will we could not draw another breath— 
“God so loved the world, that he gave his only begotten Son, that 
whosoever believeth in him, should not perish, but have everlasting 
life.” And “Now are we the sons of God; and it doth not yet appear 
what we shall be: but we know that, when he shall appear, we shall 
be like him; for we shall see him as he is.” 

There it is—the revelation of the Gospel, certified, guaranteed, 
actualized, in the sacrificial and triumphant life of Jesus Christ. A 
new, original idea of God! A new, original idea of man! Search 
the literature, study the philosophies, examine the religions of the 
ancient world, and you will find no thought that approaches this, 
that approximates it. That life of Jesus constitutes the great, cli- 
macteric epoch in the history of the human race. We need not deny 
any pagan virtue. We need not exaggerate any pagan vice in order 
to prove the greatness of the revolution that began at Bethlehem. 
It was not a difference of external order, though that itself was 
marked as time went on; but it was a difference in the very motives 
and springs of human action that was created, the coming in of a 
new impulse, a new power, which slowly but surely gripped the 
hearts and minds of men and changed the world. 

We breathe another atmosphere. Our very thought on every 
subject is inevitably colored by new conceptions. Life, as it were, 
has been swung upon another axis, and every view-point and every 


CHRISTIANITY THE ONLY ABSOLUTE RELIGION 83 


pole is changed. It is a paradox but true that even an educated 
heathen, an educated unbeliever, has to defend his error in Christian 
language and from a Christian point of view. Last year, when a de- 
fense of Chinese civilization was attempted in the book, “Letters of 
a Chinese Official,” it had to be written by an Englishman at a Chris- 
tian university. 

Is Christianity the absolute religion? Yes, if God is Love and 
if man is God’s son. If there be an absolute God, this is His abso- 
lute revelation; and, as I said, it has changed the world. What is 
civilization? It is not steam and electricity ; it is rather moral quali- 
ties whose prevalence has made science possible. 

The seven principles of all human civilization and advance thus 
far are the fruits of the Christian Gospel, viz.: The individual 
responsibility of every human being; the mutual obligations of man 
to man; the jealous sensitiveness over human life and suffering ; the 
sanctity of the marriage relation and of family life; the religious 
equality of the sexes ; the revelation of a moral and internal holiness ; 
the identity of belief and practice. These are the seven principles 
of civilization and they are Christian principles. But more than 
this, the great qualities of human character, which are to-day the 
pride of the foremost races of mankind, have no power in history 
adequate to account for them except the Gospel of Jesus Christ. 

The virtues that relate to truth—genuineness, sincerity, fidelity 
to trust; the virtues that belong to manhood—the capacity for work 
and for liberty, the great self-commanding power of moral courage ; 
the virtues that relate to law—the reverence for institutions, the 
respect for authority, the jealousy for justice; the virtues that belong 
to puritvy—the respect and honor for the marriage relation and the 
family life, which have made the home the finest achievement and 
the most sacred possession of the Teutonic race: these qualities have 
no influence to which they can be referred except the Christian Gos- 
pel and the Christian Church, “which went forth as a high imperial 
power into the wilderness of the people and made man infinitely 
more interesting than he had ever been before.” 

I. Is Christianity the absolute religion ? 

Well, as a great Christian scholar—the greatest scholar perhaps 
that the English speaking people has produced in recent years—has 
said in speaking of the woman of Samaria: “This is a matter of per- 
sonal experience. ‘He told me all that ever I did. He tore away 
all disguises. He exposed my secret life. He probed my inmost 
conscience. He held up a mirror to me, and for the first time I saw 
myself.’” This unique power of piercing, wounding, exposing, con- 
victing, convincing the conscience is and must ever be the most 
potent testimony to the revelation in Christ. It addresses itself to 
all men—to the rich, the poor, the great and small, the learned and 
ignorant. ‘He spoke to my conscience. He showed me my sin. 
He showed me myself.” Every Christian knows that this is the 


84 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


most potent, because the most subtle, influence which acts upon 
his moral being, penetrating into recesses where all others must 
fail, touching springs of action which none other can reach. “I 
know,” says the Apostle, “I know him whom I have believed.” 

Yes! “God so loved the world, that he gave his only begotten 
Son.” “God was in Christ, reconciling the world.” God was in 
Christ ; God suffers; God sacrificed Himself, emptied Himself, hum- 
bled Himself, and took the form of a servant. God “made him to 
be sin for us who knew no sin”; and how that sin fastened its fangs 
upon Him and how it pierced and bruised and crushed Him until 
death relieved Him and the infinite glory of the moral victory trans- 
figured again His human form and shattered the grave and the gate 
of death. 

No wonder that St. Paul says: “He loved me, and gave him- 
self for me,” “and the life I now live in the flesh I live by the faith 
of the Son of God.” ‘The love of Christ constraineth” me—holds 
me, drives me, Overpowers me, Sweeps me away. Oh, that love of 
Christ! Not that I loved Him, but that He loved me; and when 
I think of that love of God—loving me sinner as I am, selfish, weak, 
unstable, cold and hard and unforgiving—that love that pleads and 
follows and sacrifices for me—surely life is changed. 

Oh, “is it nothing to you, all ye that pass by?” “God so loved 
the world.” The Christ in us responds to the Christ about and 
above us, and compels. 

II. It is the revelation of God. It is the revelation also of man. 
What we are, that life is. Many a pauper is rich in the things of 
this world. Many a bereft and blind and hungry bitter soul dwells 
amid luxuries and costly environment. What we are, that Christ 
is to us. He may be a mere teacher, a mere model of manhood, a 
mere hero of history. If we are not “saved,” the word, the fact 
means nothing to us. But what we are, that He will be to us. And 
we need more than a teacher, more than a noble manhood; we need 
God. “Only the infinite pity is sufficient for the infinite pathos of 
human life.” Because human life is meant to be God’s life. The 
Incarnation in Christ is only the perfection of God’s Incarnation in 
man. In Jesus Christ the human race is at-one-ed with itself and 
at-one-ed with God. It is compacted, bound together. It lives one 
common life, as the Master prayed, “That they may be one.” As 
Paul said, “He made of one blood all nations of men.” “Who is 
weak, and I am not weak? who is offended, and I burn not?” So 
suffering and disaster and sorrow and misery throb and pulse 
through the race, and they that have the Christ in them feel the 
pulsebeats and share the pain. This is the spirit of missions. For 
God being what He is and humanity being what it is—God’s off- 
spring, God’s self-expression, consummated in the Christ—every 
individual is baptized into God, baptized into redeeming service for 
God and mankind. As the Christ grows in each one, the love quick- 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 85 


ens and expands—‘I in them, and thou in me, that they may be 
made perfect in one.” That is the Lord’s prophecy of the ultimate 
redemption of the race through the awakened members of the race. 
As the Apostle said, “The earnest expectation of the creation waiteth 
for the manifestation of the sons of God.” It is His denunciation of 
that vast caricature of the Gospel called saving one’s self. There is 
no true, no complete religion except the religion of the Redeemer, 
the Savior; and a man or woman who is religious is the man or 
woman who is engaged in the work of saving and redeeming. 

This is the whole of Christianity. To be a Christian means ac- 
cepting the Christ as God—living by His power and presence, 
thinking His thought, willing His will, and that will is the saving of 
all mankind. Here is love, charity, kindness, unselfishness, self- 
control! Here is the spirit and motive of the mission work of the 
Church. Here are the glorious visions of the prophets, the inspired 
purpose of St. Paul. Humanity shall be one, in mutual sympathy, 
helpfulness and in the source of life; at one with itself, at one with 
God; and through the pain and travail of this mortal and earthly 
state, it shall grow to the realization of the new man in the Christ 
who is to be. 


“Where is one that, born of woman, altogether can escape 
From the lower world within him, moods of tiger, or of ape? 
Man as yet is being made, and ere the crowning Age of ages, 
Shall not zon after zon pass and touch him into shape? 


“All about him shadow still, but, while the races flower and fade, 
Prophet-eyes may catch a glory slowly gaining on the shade, 

Till the peoples all are one, and all their voices blend in choric 
Hallelujah to the Maker, ‘It is finished. Man is made.’ ” 


THE NON-CHRISTIAN RELIGIONS INADEQUATE TO 
MEET THE NEEDS OF MEN 


MR. ROBERT E. SPEER, M.A., NEW YORK 


It 1s of course as Christians that we approach this question. On 
grounds of history and of reason and of personal experience we hold 
unswervingly that great Evangelical faith of which the Bishop of 
Tennessee has just been speaking to us. But this fact does not 
incapacitate us for a just judgment of the non-Christian religions. 
Men must inevitably approach these religions with some preconcep- 
tions, either the preconceptions of agnosticism, or the preconcep- 
tions of atheism, or the preconceptions of earnest religious faith; 
and the fact that we have already entered into deep sympathy with 
the religious needs of mankind does not constitute a disqualifica- 


86 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tion for judging the great religions of the non-Christian races. 
No intellectual bias prevents us from believing that we can fairly 
judge whether or not the non-Christian religions are adequate to 
the needs of men. 

And just as we are not prohibited from this discussion by any 
intellectual bias, we are not incapacitated for it by any prejudiced 
sentiment. We love the non-Christian nations more than the athe- 
ists and the agnostics love them. We understand them better than 
those who have never gone forth to live among them and to lay 
down their lives for them understand them. And in the light of 
our sacrifices for the non-Christian peoples, the fact that we are 
engaged in a great aggressive campaign to displace and transcend 
their religions does not create any presumption that we are inca- 
pacitated by prejudice from freely judging whether these religions 
can meet the needs of men. 

There are some considerations on which we shall not rest our 
conviction that the non-Christian religions are inadequate to the 
needs of men. We shall make very little of the obvious fact that 
great masses of men have broken away from these religions. I. 
think the new character these men have attained makes their testi- 
mony to the inadequacy of the religions under which they had lived 
valid testimony. But we are not urging tonight as against the 
non-Christian religions the defection of their own sons; for men 
have broken away from Christianity, and what we will not allow 
against Christianity we have no right to urge as against the non- 
Christian faiths. 

Neither will we rest our contention this evening on the alleged 
superiority or real superiority of what we call Christian civilization 
over the civilizations that have been developed under the non-Chris- 
tian religions. For, first of all, there is no such thing as a real Chris- 
tian civilization. We believe that the civilization that we call Chris- 
tian is vastly superior to the non-Christian civilizations, but it is not 
Christian. It is at the best merely a midway resultant of the divine 
force pulling upward and the dead inertia of human sin and evil 
holding down. And we realize quite clearly that other elements 
than religion enter into the making of civilization. Racial and 
climatic elements enter. And we dare not overpress the argument 
for the superiority of Christian civilization until we have first learned 
to differentiate the sources from which that which we call civiliza- 
tion springs. Alas! there are many of us who are none too proud 
of what we describe by this name. We would all share the con- 
viction that has just been expressed regarding the superiority of 
our civilization to the greatest of the non-Christian civilizations; 
and yet, even in that contrast, I think we must hang our heads in 
shame, as we look back over the last hundred years. We must 
confess, for example, that in spite of her stupidity and her crime, 
the great Empire of China has borne her wrongs with a patience 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 87 


and a self-control that we must fear would never have characterized 
our Western peoples. Yes, even of that great upheaval of six 
‘years ago, we must still say that given such provocation, the Boxer 
Uprising itself was tame and childlike in comparison with the rage 
that we Western peoples would have felt against wrongs so hideous 
and so infamous. We will not rest our contention tonight that 
the non-Christian religions are inadequate to meet the needs of 
men on any overpressure upon the superiority of our Christian 
civilization as against the civilizations of the non-Christian world. 

Nor, in the third place, do we intend to rest this contention 
on the declaration that the non-Christian religions are products 
of the evil one. A case might be made out for that contention. 
I remember very well a statement of Dr. Nevius at the first Stu- 
dent Volunteer Convention in Cleveland—and he was a grave and 
a sober man, and had lived for many years among a people whom 
he truly loved, and among whom he numbered many of his truest 
friends—that the bitter experiences of his life convinced him that 
the non-Christian religions, instead of being steps in an upward 
evolutionary movement of man from lies to truth, were in practical 
effect just what St. Paul had described them, devices by which men 
fell away from the truth and covered it over in the interests of 
lies. Indeed, in his book, “China and the Chinese,” he says plainly 
of the religious systems of that Empire, “These forms of idolatry, 
while they evidence God’s revelation of Himself in the human soul, 
are, with the most consummate art, so devised as to lead the soul 
farther and farther from God and to turn the truth of God into a lie.” 
And it might be urged further in support of some such position, 
that we should only be ranging ourselves with the consistent position 
of the Christian Scriptures from the first to the last. The modern, 
tolerant, easy-going attitude of some students of comparative re- 
ligion is not the attitude of the Hebrew prophets, nor of the Apos- 
tles of Jesus Christ. They never saw in the idolatry of men any 
upward moving of men’s hearts toward a purer faith. They de- 
nounced that idolatry as puerile, as childish, as ignominious, as 
false, as sinful. The prophets saw in all the faiths around them 
before Christ came—and all the great faiths of the world were here 
then, save Islam—they saw in those faiths, just as the Apostles 
saw in them, merely a falling away of men from the primitive and 
clear vision of the only living God and Father of mankind. But 
I will not press that view tonight. I know there are many of us 
who would think that to press such a view betokened such an in- 
veterate prejudice against the non-Christian religions as to make 
any calm judgment of them an impossible thing. 

Neither, yet once more, are we going to rest our contention on 
the claim that there is no good in the non-Christian religions. Of 
course there is good and truth in the non-Christian religions. It 
is the good and the truth that is in the non-Christian religions that 


88 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


has enabled them to survive, that gives them their great power; but 
regarding this good and truth which we joyfully admit in all the 
non-Christian religions, several great facts are to be recalled. In 
the first place, there is no great truth in the non-Christian religions 
which is not found in a purer and richer form in the Christian re- 
ligion. It is true that Hinduism teaches the immanence of God; 
it is true that Mohammedanism teaches the sovereignty of God; 
it is true that Buddhism teaches the transitoriness of our present 
life; it is true that Confucianism teaches the solemn dignity of our 
earthly relationships and our human society. But are not all these 
truths in Christianity also? And in Christianity each one of these 
truths is balanced by its just corrective, which is absent from the 
non-Christian religions. Hinduism teaches that God is near, but 
it forgets that He is holy. Mohammedanism teaches that God is 
great, but it forgets that He is loving. Buddhism teaches that this 
earthly life of ours is fleeting, but it forgets that we must therefore 
work the works of God before the night comes. Confucianism 
teaches that we live in the midst of a great framework of holy rela- 
tionships, but it forgets that in the midst of all these we have a living 
help and a personal fellowship with the eternal God, in whose last- 
ing presence is our home. And in the second place, the setting in 
which these truths are found in the non-Christian religions makes 
them often not a help but a positive hindrance to men. It is just 
the fragment of truth that there is in the non-Christian religions— 
I speak as a matter of sober fact, and I think I can appeal to the 
experience of most of the missionaries here with reference to this— 
it is just that truth which constitutes, not the leading on of men’s 
hearts to the larger truth, but that with which men’s hearts, already 
loving sin, satisfy themselves as against the claims and appeals of 
the larger truth. Of course, it is this truth which in honest hearts 
gives us our point of contact and sympathy, but it is often harder 
to convince of error the man with the half truth than it is the man 
with nothing but demonstrable error. And in simple fact it is the 
partial truth in the non-Christian religions which is made a reason 
on the part of those who cling to those religions for not abandoning 
their error and accepting the perfect truth of Christianity. The 
possession of half truth is valuable in a man who is ready to go on 
to the whole, but it is a positive hinderance to the man who is satis- 
fied with it and refuses to leave it for the truth that is complete. 
And beyond all these things, these non-Christian religions, with all 
their good, are yet seamed through and through with great and 
positive and hideous evils. I am frankly ready to admit that there 
are great evils in our Christian lands, but there is one profound and 
distinctive difference between our Christian lands and the non- 
Christian lands. The great evils under which we suffer here are all 
of them directly condemned by our religion, and are practiced in 
the face of its prohibitions, while the great evils from which the 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 89 


non-Christian people suffer are embedded in their religions and 
derive their most terrible power from the religious sanctions by 
which they are surrounded. 

I can illustrate this readily with just one great fact out of each 
of the great non-Christian religions. 

I have in mind, first of all, the positive immorality of Hindu- 
ism. You can put it in grand words, if you like, such as those Mac- 
aulay uses in the introduction to his famous speech on the gates of 
Somnauth: “As this superstition is of all superstitions the most 
irrational, and of all superstitions the most inelegant, so it is of all 
superstitions the most immoral. Emblems of vice are objects of 
public worship. Acts of vice are acts of public worship. The 
courtesans are as much a part of the establishment of the temple, 
as much the ministers of the gods, as the priests. Crimes against 
life, crimes against property, are not only permitted but enjoined by 
this odious theology.” And if you do not want it put in Macaulay’s 
grand way, you will find it even more cogently expressed in Mr. 
Meredith Townsend’s essay on “The Core of Hinduism,” where he 
is dealing especially with Vivekananda’s representations at the Par- 
liament of Religions. There, and in other essays, Mr. Townsend, 
the present editor of the “London Spectator,” for years a resident 
of India, and a careful student of its life, complains that the great 
curse of India is just what he says is the worst idea of all Asia, 
namely, that morality has no immutable basis, but is deemed by 
every man a fluctuating law, and that it is a characteristic of the 
Hindu mind that it is able to hold, and actually does hold, the most 
diametrically opposite facts, as though all such facts were true; and 
that the great weakness in Hinduism, making it utterly insufficient 
for the needs of men, is just the absolute want of that ethical reality 
of which the Bishop was speaking a moment ago as one of the great 
principles of Christianity, the absolute want of any vinculum binding 
religious faith to moral life. This explains why the holiest city of 
India is the most vile and accursed. This explains why it was nec- 
essary for the British government by statute to prohibit the ob- 
scenities of public worship in India. But the British government 
has not cleansed all the holy places. I suppose that of all the ob- 
scene carvings in the world there are none more loathsome than 
the friezes around the temple of the Rajah of Nepal, in the holiest 
city of Hinduism, on the bank of its most sacred river. Even some 
of the great languages of Hinduism have no adjective for chaste, 
as applied to men. Can an unclean religion be adequate for the 
needs of sinful men? 

I speak, in the second place, of the sterility and unprogressive- 
ness of Buddhism. Now here is a religion which, as Dr. Kellogg 
would say deliberately, “stamps human nature as evil, not because 
it is sinful, but simply because it exists, for all existence is evil;” 
a religion that pronounces our holiest relationships, husband and 


go STUDENTS AND THE MODERN MISSIONARY CRUSADE 


wife, father and child, evil relationships, and that tells every man 
who would attain Nirvana at the last that he must cut loose from 
such things; a religion that deliberately denies the most necessary 
convictions of our minds, that pronounces our consciousness of 
personality, our belief in our possession of a soul simple delusions; 
a religion that condemns our holiest ambitions to eternal punish- 
ment. It is facts like these that explain why no Buddhist nation 
ever has fought a great unselfish war—they have fought, but not 
unselfishly—why no Buddhist nation has ever set up a patent office, 
why no Buddhist nation has ever wrought a great achievement. 
Buddhism has just held men tight in the clasp of its denial of the 
reality of our present life. Can a dead religion be adequate for 
the needs of living men? 

I refer, in the third place, to the puerility and the childishness 
of those great Shamanistic and fetishistic religions which the peo- 
ple of Africa follow, which the people of Korea have followed, which 
have constituted, so far as the Chinese may be said to have any 
religion at all, the actual religion of the Chinese people. Here 
are religions that have absolutely no answer to give to the intel- 
lectual problems of men, the problem of a man’s origin, the problem 
of his destiny; that have nothing to say to man about his social rela- 
tionships or the foundations of his moral life. Dr. Richards says 
that the terms for sin and love do not occur in many of the African 
languages. A man would speak of loving his wife with exactly the 
same word that he would use if wanting his food. Can languages 
that contain no words for “Sin” and “love” adequately meet the 
needs of hungering men? 

I refer, once again, to the stagnation, the impotence, and the 
moral inferiority of Mohammedanism. You may turn, if you 
please, to Mr. Bosworth Smith’s “Mohammed and Mohammedan- 
ism,” the most effective and persuasive apology for Islam ever writ- 
ten in English, and he himself has to admit, when he comes to his 
comparisons at the end, that there are in Christianity whole realms 
of thought, and whole fields of morals, that are all but outside the 
religion of Mohammed; that Christianity teaches men ideals of per- 
sonal purity, of humility, of forgiveness of injuries, of the subjection 
of the lower life to the demands of the higher life, ideals which are 
absolutely foreign to Mohammedanism; that it sets before men pos- 
sibilities of progress and boundless development of the mind such as 
Mohammed never dreamed of; that in the various paths of human 
attainment the characters that Christianity has developed have been 
greater, more many-sided, more holy, than any of the characters 
that Islam has produced. Mr. Bosworth Smith himself has to admit 
as much as this, that the great religion for which he is saying the 
best that can be said is a religion that for 1,200 years has been sterile 
intellectually. And, what is worse than that, Mohammedanism is 
held by many who have to live under its shadow to be the most 


THE NON-CHRISTIAN RELIGIONS INADEQUATE gli 


degraded religion, morally, in the world. We speak of it as supe- 
rior to the other religions because of its monotheistic faith, but I 
would rather believe in ten pure gods than in one God who would 
have for his supreme prophet and representative a man with Mo- 
hammed’s moral character. Missionaries from India will tell you 
that the actual moral conditions to be found among Mohammedans 
there are more terrible than those to be found among the panthe- 
istic Hindus themselves, and the late Dr. Cochran of Persia, a man 
who had unsurpassed opportunities for seeing the inner life of Mo- 
hammedan men, told me, toward the close of his life, that he could 
not say, out of his long and intimate acquaintance as a doctor with 
the men of Persia, that he had ever met one pure-hearted or pure- 
lived adult man among the Mohammedans of Persia. Can a relig- 
ion of immorality, of moral inferiority, meet the needs of struggling 
men? 

It is not pleasant to speak of these things. I am not speaking 
of them because a Christian man finds any joy in denouncing these 
evils in the non-Christian religions. We would denounce these evils 
if we found them in our own land; we speak no more harshly about 
them in other lands than we speak about them in our own. But we 
will not let the fact that these great evils are cloaked by religious 
sanctions abroad compel us to speak of them with less condemna- 
tion; we will speak of them with more condemnation because they 
are embedded in the midst of those very forces out of which men’s 
whole hope of holiness must flow. I can honestly say that for my- 
self I should like to believe that the non-Christian religions are 
adequate to the needs of men. I should like to believe that God is 
finding the hearts of His sons and that His sons are finding the 
heart of their Father in all of these great non-Christian religions. 
But what we would like to believe we will not allow to blind us to 
the facts that we must believe, and the facts force us to acknowledge 
that we stand in the face of a thousand millions of our fellowmen 
who are held in the grip of religions absolutely inadequate to meet 
their needs, religions that constitute, not educational influences lead- 
ing them on to greater faith, but the greatest barriers between them 
and the acceptance of the incarnation of God in Christ. 

For, looking at the matter more generally, what are the great 
needs of men that a religion must meet? 

Man has his intellectual needs. As Mr. Ruskin says in a note, 
there are three great questions that inevitably confront every man: 
Where did I come from? Whither am I going? What can I know? 
Men must have those questions answered. All over the world every 
honest, thoughtful man is confronted by the great problems of his 
origin and his duty and his destiny. The non-Christian religions 
have no satisfying message to speak to such seeking men. Their 
philosophies of this world may stand for a little while in any meta- 
physical discussion, but they collapse, they are passing before our 


g2 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


very eyes, at the touch of the physical sciences. Philosophies of 
the world that cannot endure contact with reality cannot satisfy 
the intellectual needs of men. — 

The non-Christian religions are inadequate to meet the moral 
needs of men. In the first place, the non-Christian religions do 
not dream of presenting a perfect moral ideal to men. Mr. Bos- 
worth Smith goes on, in the same chapter which I was quoting just 
a moment ago, to say: “When I speak of the ideal life of Moham- 
medanism, I must not be misunderstood. There is in Mohammed- 
anism no ideal life in the true sense of the word, for Mohammed’s 
character was admitted by himself to be a weak and erring one. It 
was. disfigured by at least one huge moral blemish; and exactly in 
so far as his life has, in spite of his earnest and reiterated protesta- 
tions, been made an example to be followed, has that vice been per- 
petuated. But in Christianity the case is different. The words, 
‘Which of you convinceth me of sin?’ forced from the mouth of Him 
who was meek and lowly of heart, by the wickedness of those who, 
priding themselves on being Abraham’s children, never did the 
works of Abraham, are a definite challenge to the world. That chal- 
lenge has been for nineteen centuries before the eyes of unfriendly, 
as well as of believing readers, and it has never yet been fairly met; 
and at this moment, by the confession of friend and foe alike, the 
character of Jesus of Nazareth stands alone in its spotless purity 
and its unapproachable majesty.” And this is true of all the non- 
Christian religions. Confucius never dreamed of setting himself 
up as a moral ideal for men. The idea never crossed Buddha’s 
thought; and as for the Hindu gods, we are better gods ourselves 
than they are. I mean that our moral characters are superior to the 
moral characters of the Hindu gods. Can such religions satisfy the 
moral needs of men? 

Not only do the non-Christian religions erect before the eyes 
of men no perfect moral ideal, but they do not offer to men any 
living, transforming power by which the ideals that they do present 
can be realized. No great non-Christian teacher ever dreamed of 
speaking to men such words as Christ spoke. ‘He that eateth my 
flesh and drinketh my blood hath eternal life.’ “Come unto me, 
all ye that labor and are heavy laden, and I will give you rest.” “I, 
if I be lifted up from the earth, will draw all men unto me.” But 
even if you suppose that the non-Christian religions did make upon 
men a perfect ethical demand, of what value is it to a man to have 
a perfect ethical demand made upon him? His own conscience 
already makes ethical demands upon him beyond his ability to reply. 
What men need is not a fresh moral demand. What men need is 
a fresh moral re-enforcement, a power in their wills to enable them 
to attain the ideals which are held out before them. Jesus Christ 
did not come to create a new set of moral obligations; He did not 
come to multiply the number of “oughts” under which life was to 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 93 


be lived; He came to give men more power to fulfil the “oughts” 
under which they already lived. The non-Christian religions are 
impotent to meet the moral needs of man, because not only do they 
hold up before him no perfect moral ideal, but they offer him no 
sufficient power to attain even the best ideal which they do present. 

They are inadequate to meet his moral needs because there is 
in them no conception of sin. A religion that has no idea of a holy 
God cannot have any idea of a sinful man. It is because under the 
non-Christian religions men have no conception of such a God as 
Christ disclosed that they have never sat down in the midst of shame 
and sorrow at the hideousness of their sin. And, of course, with 
no message showing man the reality of sin, the non-Christian re- 
ligions have no message of deliverance and of forgiveness. 

And further, the non-Christian religions are inadequate to 
man’s moral needs because they are all morally chaotic. I mean 
more than one thing by that. I mean, for one thing, that there 
never was a consonance between the best ideal and the reality in the 
non-Christian religions. No great non-Christian religious teacher 
ever lived up to his own ethical ideals, and that chasm which was 
real in the beginning is becoming a wider and wider chasm with 
the years. It is perfectly true that there is no Christian country in 
the world; it is true that there is no society that entirely embodies 
in itself the principles of Christ. But there is this great difference 
between the Christian societies and the non-Christian societies. The 
gulf between the ideal and the actual in the non-Christian world is 
widening every year, while the gulf in the Christian world is nar- 
rowing with each passing generation. The people of the non- 
Christian lands, most of them, have sunk ethically far below the 
level in which they were when their great religious teachers arose. 
There never was an era in the history of the world when Christian 
lands were as near to the moral ideals of Christ as they are to-day. 
It is true that Christianity is not pure, but Christianity has in itself 
the self-purifying power ; and whereas all the non-Christian religions, 
instead of being steps upward, are degenerating from the great ca- 
tastrophic moral upheavals from which they sprang, the Christian 
religion moves on in a steady ascending stream toward the great 
fountain from which first of all it came. Yet once again, the non- 
Christian religions break down at the very central and funda- 
mental point. They have not perceived the inviolable sacredness 
of truth. “Verily,” said Mohammed, “a lie is allowable in three 
cases: to women, to reconcile friends, and in war.” And the god 
Krishna himself, in one of the Hindu sacred books, the Maha- 
bharata, declares that there are five different situations in which 
falsehood may be uttered: in marriage, for the gratification of lust, 
to save life, to secure one’s property, or for the sake of a Brahman. 
In these cases, says Krishna, falsehood may be uttered. “These five 
kinds of falsehood,” he says, “have been declared to be sinless,” 


94 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Let the story of “The Forty-seven Ronins” testify to the failure of 
Japanese religion to perceive and enforce the inviolability of truth. 
Now, if there is one place where religion and the men of religion 
meet their certain testing it is here. Here are two of the great non- 
Christian religions which deliberately proclaim that no man is under 
obligation to tell the truth to women. Both proclaim that there 
are cases in which lies are justified. Now there is nothing in this 
world that is absolutely sacred and inviolate but truth. Human 
life is not sacred and inviolate; God is wiping it out like water every 
day, and that which is not sacred and inviolate to God may not be 
sacred and inviolate to man. But there is one thing that to God 
Himself is absolutely and inviolately sacred; God cannot lie, and 
what God cannot do no religion dare pronounce to be allowable 
in the sons of God. Any religion or religious teacher proclaiming 
the possibility, the allowability of a lie, excavates the foundations 
under human confidence, under all living faith in a real God, and 
makes impossible an answer to the moral needs of men. 

And, once more, the non-Christian religions are inadequate to 
man’s moral need because they have no adequate sanctions but- 
tressing morality. You cannot support morality on the basis of 
pantheism; it liquifies the sanctions of morals. You cannot do it 
on a basis of such hard monotheism as Islam, because in actual fact 
it kills the moral restraints. Dr. H. O. Dwight, of Constantinople, 
was telling us, a little while ago, of a voyage that he took in the 
Levant with a Turkish official; and as they sat down in the cabin 
at the dinner table the Turkish official, inviting Dr. Dwight to 
drink with him, said: “You may think it strange that I, a Moham- 
medan, should ask you, a Christian, to drink with me, when wine- 
drinking is forbidden by our religion. I will tell you how I dare to 
do this thing.” He filled his glass and held it up, looking at the 
beautiful color of it, and said: “Now, if I say that it is right to 
drink this wine, I deny God’s commandments to men, and He would 
punish me in hell for the blasphemy. But I take up this glass, ad- 
mitting that God has commanded me not to drink it, and that I sin 
in drinking it. Then J drink it off, so casting myself on the mercy 
of God. For our religion lets me know that God is too merciful to 
punish me for doing a thing which I wish to do, when I humbly 
admit that to do it breaks His commandments.” His religion fur- 
nished this pasha with no moral restraints or power for true char- 
acter. Theorists about Mohammedanism may talk to their heart’s 
content, 5,000 miles away from practical Mohammedanism, about 
the effects of a pure monotheistic faith upon morals. The simple 
fact is that the pure monotheistic faith of Islam has not prevented 
a horrible tarn of immorality over all the Mohammedan world. 
Neither that lifeless monotheism nor the pantheism of the other non- 
Christian religions can furnish the sanctions by which alone moral 
behavior can be sustained. 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 95 


And just as the non-Christian religions are inadequate to meet 
alike the intellectual and the moral needs of men, so they are utterly 
inadequate to meet the social needs of men. Religions which deny 
to one-half of society the right to the truth cannot meet the social 
needs of mankind. Religions which proclaim that women may be 
lied to sinlessly are anti-social in the very principles upon which 
they rest, and I should be almost willing to rest the whole case 
against the adequacy of the non-Christian religions here. There 
is not one of the non-Christian religions that does not permit 
polygamy, and so make impossible anything like the Christian home. 
Miss Griswold was speaking, in the Japan section meeting this after- 
noon, of the pathetic desire of many people in Japan to learn about 
the constitution of the Western home. As she went to and fro, she 
said, even among the country villages she always found the people 
eager to sit down with her and talk about the home. They had 
heard of a better social organization than theirs, and they were 
anxious to know wherein the secret of it was to be found. More 
than one Japanese statesman in earlier days beheld a revelation in 
Christian home life. We hold here in our Christian faith the one 
secret of a pure social life, speaking with reference to the relation 
of sex to sex and of the adult to the child. The non-Christian re- 
ligions condemn women in principle or legal right to the place of 
chattel or of slave. The very chapter in the Mohammedan Bible 
which deals with the legal status of woman, and which provides that 
every Mohammedan may have four legal wives, and as many con- 
cubines or slave girls as his right hand can hold, goes by the title 
in the Koran itself of “The Cow.” One could get no better title 
to describe the status of woman throughout the non-Christian world. 
I gladly acknowledge the exceptions, but I am setting forth the 
general facts and principles. My friends, a religion which denies 
to woman her right place in society, which even proclaims that no 
woman, as a woman, can be saved, as Buddhism does proclaim, can- 
not meet the social needs of humanity. 

These religions cannot meet the social needs of men because 
they are absolutely incapable of, and inconsistent with, progress. 
Now there are three great elements in religion: the element of fel- 
lowship, the element of dependence, and the element of progress. 
The non-Christian religions, I grant, satisfy man’s sense of depend- 
ence, but they have no message to deliver, as I hope to show ina 
moment, to his need of fellowship; and I say here that they have 
no word to speak to his absolute necessity of progress. Every one 
of the non-Christian religions to-day is bound up with a degenerat- 
ing civilization; and the peoples who live under the non-Christian 
religions are making no progress, are even slipping socially back- 
ward, save as they break free from these old restraints and feel the 
transforming power of the Christian principles. It is true of Islam. 
Have you ever thought upon the significant fact that almost all 


96 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the deserts of the world are under the faith of Islam? Wherever 
Mohammedanism has gone, it has either found a desert or has made 
one. Twelve hundred years ago it bound down all human life in 
the Arabian institutions of the seventh century, and until this day, 
and so long as Mohammedanism abides in the world, progress will 
be inconsistent with that faith. It is just as Lord Houghton put it: 


“So while the world rolls on from age to age 
And realms of thought expand, 

The letter stands without expanse or range, 
Stiff as a dead man’s hand.” 


And that which is true of Mohammedanism is essentially true of 
all the non-Christian religions. Not one of them is capable of, or 
consistent with, progress. Japan offers no exception. “Japan,” 
said the “Japan Mail,” not long ago, “is an interesting country. It 
has been an interesting country for the last forty years. The mori- 
bund condition of its only religious creed is certainly not the least 
interesting feature of its modern career.” Japan’s progress has 
sprung, not from Buddhism, but from an abandonment of Bud- 
dhism. 

And yet once more, the non-Christian religions are inadequate 
to the social needs of men because every one of them denies the 
unity of mankind, Hinduism with its caste, Confucianism with its 
conceit, Islam with its fanatical bigotry, and Buddhism with its dam- 
nation of all women. It was given to Buddha in his destiny never to 
be born in hell, or as vermin, or as a woman. “A Brahman,” says 
the Code of Manu, the highest Hindu law book, “may take posses- 
sion of the goods of a Sudra with perfect peace of mind, since 
nothing at all belongs to the Sudra as his own.” To be sure, the 
phrase, “The fatherhood of God and the brotherhood of man,” is 
a common phrase throughout the world, and some of our Oriental 
visitors used it as a very familiar phrase in Chicago, at the Parlia- 
ment of Religions years ago; but the ideas of the fatherhood of God 
and the brotherhood of man are alien to all the non-Christian na- 
tions. Both of these great conceptions are sheer plagiarisms from 
the Christian revelation. When all the world comes to us to borrow 
our phrases, it only makes confession of its own lack of the con- 
ceptions which those phrases imply. Every one of the non-Christian 
religions cuts humanity up into sections and bars from privilege 
great bodies of mankind. 

And now, lastly, just as the non-Christian religions are inade- 
quate to meet the intellectual and the moral and the social needs 
of man, so they are inadequate to meet his spiritual needs. For one 
thing, all these non-Christian religions are practically atheistic. Dr. 
Dwight’s pasha’s god amounts to no god at all. Hinduism has 
333,000,000 gods, but the man who has 333,000,000 gods has no 
god except himself. Buddhism deliberately denies the existence of 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 97 


any god. “Buddha,” says Max Miller: “denies the existence, not 
only of the Creator, but of any absolute being. As regards the idea 
of a personal Creator, Buddha seems merciless.” These great non- 
Christian religions have no satisfying word to speak to man about 
God. They represent, as they actually are—and this is the most 
charitable view that you can take of them—they represent the gro- 
ping search of man after light. They show us the non-Christian 
peoples groping blindly around the great altar-stairs of God, the 
more pitifully because they do not know that they are blind. As 
over against all these, as the Bishop said a moment ago, Christianity 
stands as the loving quest of God after man, the full, rich revealing 
of His light and life, the unfolding of His love toward His children, 
whom he has come forth to seek in a way of which none of the non- 
Christian religions has ever dreamed. 

They are inadequate to meet the spiritual needs of men, because 
they have never taught men to say “Father.” Not one of the great 
non-Christian religions contains the conception of God’s loving 
fatherhood. By so much as we love to call Him Father, by so much 
as we shall delight, when we go away from here to-night, to kneel 
down alone, in all the joy of our own dear and loving intimacy with 
Him, and call Him by the precious name in which Christ revealed 
Him, by so much are we under the noble duty to make our Father 
known to all our Father’s children throughout the world. 

And these non-Christian religions are inadequate to meet man’s 
spiritual need also, because they speak to him no word of hope. Mo- 
hammedanism has no word of hope to speak to him. When, after 
a little while, the honest man’s heart has revolted from its idea of 
a sensual paradise, whither can he turn for hope, except where poor 
Omar turned? 


“One moment in annihilation’s waste, 

One moment of the well of life to taste. 

The stars are setting, 

And the caravan starts for the dawn of nothing. 
Oh, make haste.” 


What better syllable of hope does the Mohammedan world know? 
And some of you will recall the lines of the old folk-lore song in 
southern India: 


“How many births are past I cannot tell; 

How many births to come no man can say. 
But this alone I know, and know full well, 

That pain and grief embitter all the way.” 


In those first days, when the great hope first shone on men, men 
realized that the great hope was the hope of Christ, that those who 
were without Christ were without God, and also without hope. I 
know it is narrow to speak so to-day; but we are content here in 
this conference to-night to be as narrow as Jesus Christ, the only 


98 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Savior; and as Paul, the greatest heart that ever went out to make 
Him known to the world. 

And now, if anything needs to be added, before we close, to 
what I have said, I think it may be put very briefly in two simple 
statements. 

In the first place, the great non-Christian religions are con- 
fessing their inadequacy, even in our own ears. I have seen myself 
—and my life has been no long life—I have seen great non-Chris- 
tian religions die. I have seen Confucianism slain in Korea. I have 
seen Shintoism publicly degraded from the status of a religion to 
a mere code of court etiquette in Japan. We are—all of us are— 
witnessing now one of the greatest religious transformations that 
ever took place in the non-Christian world passing over Hinduism. 
There is a very interesting letter in the Life of Phillips Brooks, writ- 
ten from Calcutta to his brother Arthur, after Phillips Brooks had 
had an interview with Keshab Chandar Sen. Phillips Brooks 
thought that he saw in the rise of the Brahma Somaj a great schism 
running through Hinduism that was to issue in a reform move- 
ment that would bring up in India great masses of men to a pure 
theistic conviction, from which they would be ready to step over 
into a Christian faith. If you will compare the actual facts to-day 
with Phillips Brooks’ prophecy, you will see that he, not at all un- 
naturally, but entirely, misread the signs of the coming days. Why? 
Hinduism has so readjusted itself as to make it unnecessary for 
the Brahmos to revolt from it. It has simply made room in its 
expansive folds for the ethical conceptions of Christianity, so that 
it is comfortable for a man who wants to hold those conceptions 
to stay inside the Hindu faith and live the Hindu life, if that is 
his desire. Hinduism is engaged in a great apologetic adaptation. 
All the great non-Christian religions are disintegrating, or under- 
going some form of significant transformation. What Mr. Griffith 
Jones says in “The Ascent Through Christ” is manifestly true. “The 
nations called Christian are everywhere pressing hard upon all other 
nations. Western civilization in all directions is disintegrating both 
the customs of savage nations and the more stable civilization of 
the East, and it is everywhere being shown that in this general 
break-up of old and effete orders there is an imminent peril. For 
where our civilization penetrates without our religion it is invari- 
ably disastrous in its effects. It never fails to destroy the confidence 
of subject races in their own creeds and customs, without furnishing 
anything in place of their sanctions and restraints. The result is 
everywhere to be seen in the way in which heathen nations neglect 
our virtues and emulate our vices. The advice sometimes given to 
the missionary, therefore, to leave the people to whom he ministers 
to their simpler faith, is beside the mark. These faiths are inevitably 
going—soon they will be gone—and the question presses, what 
then? If history proves anything, it proves that a nation without a 


THE NON-CHRISTIAN RELIGIONS INADEQUATE 99 


faith is a doomed nation; that it cannot hold together; that it inevit- 
ably decays and dies. From this point of view alone, then, there is 
a tremendous responsibility laid upon us. The impact of our civili- 
zation is breaking up the fabric and undermining the foundations 
of the ethnic religions. Without religion of some sort, nations must 
perish. Therefore we must see to it that we give something in the 
place of what we take away, and that something must be the Chris- 
tian faith, or it will be nothing.” 

We stand in the midst of a great world of wrecked religions. 
Heresy after heresy has shot schism upon schism through what we 
used to look upon as the solid mass of Mohammedanism, and all 
the other non-Christian religions are attempting, in greater or less 
degree, to transform themselves beneath our eyes. They are con- 
fessing, every one of them, their inadequacy to meet the needs 
of men. 

And, last of all, I might say what would have saved us all of 
this discussion, if said at the beginning. For us Calvary closes 
this question. All the non-Christian religions, except Mohamme- 
danism, which in actual consequence rejects and supersedes Christ 
and therefore condemns itself—all the non-Christian religions ex- 
cept Mohammedanism were here when Jesus Christ came. If the 
missionary enterprise is a mistake, it is not our mistake; it is the 
mistake of God. If the laying down of life in the attempt to evan- 
gelize the world is an illegitimate waste, let the reproach of it rest 
on that one priceless life that was, therefore, laid down needlessly 
for the world. Nineteen hundred years ago, to the best of all the 
non-Christian religions—the religion between which and all the 
other non-Christian religions a great gulf is fixed—Judaism, Jesus 
Christ came; and that, the best of all religions, He declared to be 
outworn and inadequate. The time had at last come, He taught, 
to supplant it with the full and perfect truth that was in Him. It 
will be enough for us to-night, quietly, as men and women who 
love Jesus Christ, and to whom He is in no sham and unreal way 
Master and Lord—it will be enough for us to recall His own great 
words: “I am the good shepherd.” “All that came before me are 
thieves and robbers.” “I am the light of the world.” “I am the 
way, and the truth and the life: no man cometh unto the Father 
but by me.” “No one knoweth the Son, save the Father; neither 
doth any know the Father, save the Son, and he to whomsoever the 
Son willeth to reveal him.” We bow our heads tonight beneath 
the cross on which our Savior hung, and for us no other word needs 
to be spoken regarding the absoluteness of His faith and the inade- 
quacy of the half-teachers who have gone before Him, or who were 
to come after Him. No word needs to be spoken to us beyond His 
word, “I came to save the world,” and the great word of the man 
who had loved Him dearly, whose life had been changed from 
weakness into strength by His power, and who was to die in His 


I00 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


service: “And in none other is there salvation: for neither is there 
any other name under heaven, that is given among men, wherein 
we must be saved.” 

My fellow students, as the owners and the bearers of that name, 
how can we withhold from the hearts of men the sufficient message 
of their Father’s life, their Father’s love, made known alone in our 
only Lord and Savior, Jesus Christ? 


“THAT THE MAN OF GOD MAY BE COM- 
PLETE, FURNISHED COMPLETELY UNTO 
EVERY GOOD WORK” 


Care of One’s Health a Divine Requirement, and the 
Essentials of Maintaining Physical Efficiency 


Intellectual Equipment and Continual Growth Indis- 
pensable to the Largest Success in Mission Work 

Efficiency is Limited and the Kingdom is Retarded by 
Violating Reasonable Standards of Taste or Pro- 
priety 

Spiritual Prerequisites for the Persuasive Presentation of 


Christ 


CARE OF ONE’S HEALTH A DIVINE REQUIREMENT, 
AND THE ESSENTIALS OF MAINTAINING PHYSI- 
CAL EFFICIENCY 


HERBERT LANKESTER, M.D., LONDON 


I NEED only spend a few moments in emphasizing the impor- 
tance of the first part of my subject. We all know that God can and 
does use men and women of all grades of mental and physical 
strength. It is not always the wise, or the strong that are chosen; 
yet, other things being equal, can there be any question that the 
men or women who are able to keep free from serious illness, who 
are able to eat and sleep well and maintain a steady mental balance, 
are the ones who can live on the mission field and keep themselves fit 
for continuous activity, which is of so much importance in the diffi- 
cult work of evangelizing a people. I say without hesitation that it 
is a divine requirement that we do our very best to take care of our 
health. We are wonderful machines which the Holy Spirit deigns 
to use, and is it not our bounden duty to do whatever may be in our 
power to keep the machine in the best possible working order? I 
have seen an officer getting on in years, now engaged in office work 
in the army, keeping up his physical exercise and generally bearing 
in mind the necessity of having a sound body, if he were to remain 
fit to answer the call of his King to active service; and I need hardly 
refer to the self-denial which many men are willing to practice in 
order to ensure physical fitness for their earthly business. Ought 
' not we, as servants of our Lord and Master, engaged in His army, 
whether at home or abroad, to see to it that whether we eat or 
drink or whatsoever we do, we do it all to His glory? The more 
we examine the general lines upon which God works—if I may 
reverently use such an expression—we see, I think, that, having 
given us certain knowledge, or at any rate the power to acquire 
it, He expects us to live in accordance with the marvelous laws 
which he has laid down. 

It cannot be right for us to neglect His law and then expect 
His special intervention in order that we may have the physical 
health required for our work. Is it any more right for the foreign 
missionary, who perhaps is responsible for the work of a whole 

103 


104 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


station or district, to needlessly risk his health and expect to be kept 
in good condition, than it would have been for our Lord to throw 
Himself down from the pinnacle of the temple and expect angels 
to bear him up? I have known of many instances of death or inca- 
pacity for further work by neglect of these laws—not to speak of 
secondary results, such as one man breaking down because his 
colleague has been sent home on account of ill health and he is left 
to do the work of two or more, the result being that progress in 
a station has been set back for years. If God calls you to serve 
Him abroad, it will not in most cases be only as individual evangel- 
ists, but you will be sent that you may lead the native workers. 
The demand of every society is for leaders—men who can look 
beyond the things of to-day—and unquestionably physical health 
is an immense item in the assets of such a man. Can there be any 
question that it is a divine requirement that we take care of our. 
health ? 

I believe that the Church Missionary Society is the only one 
that has a definite health or medical department with a physician 
at the head of it. The business of this department is to advise as 
to the physical fitness of candidates for missionary service and 
in every way to care for the health of missionaries during their 
work abroad. I think this example is one that might well be fol- 
lowed by other large societies; or possibly several might combine 
to form a kind of missionary health bureau. It must ever be borne 
in mind that a man or woman spiritually fit for the work, with. 
a knowledge of the language, of the habits of the people and the 
customs of the country, is a very valuable commodity, which often 
cannot be replaced except at a very considerable expense of both 
time and money. 

With regard to the second division of my subject, “Essentials 
of Maintaining Physical Efficiency,” it is impossible to deal with this 
in any detail in the short time at my disposal. I wish to speak 
briefly on two factors: First, the importance of obtaining some 
knowledge of the structure of the human body and of the derange- 
ments to which it is subject, especially those most commonly met 
with in tropical countries; and, second, the immense importance 
of the influence of the mind over the body. 

With regard to medical training, it is impossible for the average 
missionary to have anything like a full acquaintance with the gen- 
eral laws of physical health; but it is equally impossible—and I 
speak after ten years of experience as physician to the Church Mis- 
sionary Society—for a man or woman to do the best for their bodies, 
unless they have some idea as to the function of brain and lungs 
and heart, some knowledge of the simpler diseases of the different 
organs, and some idea as to what to do and what not to do when 
sickness comes, or accident occurs. A little knowledge may be. 
a dangerous thing; but a certain amount of accurate information, 


“CARE OF ONE’S HEALTH A DIVINE REQUIREMENT 105 


even if it is small, may save your life or that of a fellow missionary 
for years of further service for God. A missionary has no right 
to go to a malarious country without some knowledge of the fact 
that malaria, typhoid dysentery, and other diseases are to a great 
extent preventable, as they depend upon the obnoxious habits of 
certain minute organisms which he must learn to keep at a distance, 
if he is to remain in good health. Every missionary ought to under- 
stand something of the importance of guarding against the effect 
of the rays of the sun, of the need for scrupulous care as to food 
and drink ; and he should be able to deal with simple ailments, which 
may develop into something much more serious if neglected, and 
also attend to minor surgical cases. 

May I here caution you against necessarily accepting advice on 
these matters from one missionary who says that he has never had 
a day’s illness and yet he does not trouble about the sun, or from 
another who says he drinks any water that he comes across. There 
are some people whose brains are so well protected that they can 
stand any heat, and others whose digestive tract is of such a char- 
acter that a poor typhoid bacillus cannot find a lodgment anywhere; 
but do not be led to think that you are made that way. Personally, 
I feel without any hesitation that every missionary ought to have 
some medical training, though the amount would naturally vary 
with the station to which he is going. A man located in Bombay 
would not have to depend upon his own resources in the same way 
as would his brother in the jungle. In the Church Missionary 
Society all the men in its Theological College have regular lectures 
on these subjects throughout their two or three years’ course; and 
the Society has recently decided that all men trained elsewhere shall 
as far as possible pursue a course of study on this subject. With 
regard to the women, the Society has its own Medical Training Insti- 
tution, to which all its accepted women candidates go for three 
months’ lectures and practical work in the medical mission attached. 
In this connection, may I say that I think every woman working 
in the zenanas and harems of the East ought to have some further 
knowledge of medicine? Men cannot go into the women’s part 
of the house, and this medical knowledge will often be of the great- 
est help in gaining a real and often a very lasting influence over 
the people. 

As some of you, at any rate, will pass through London on the 
way to your station, I should like to mention Livingstone College, 
which is an institution devoted exclusively to the medical training 
of foreign missionaries under the direction of Dr. Harford. There 
are three different courses of nine, six, and three months each; but 
further particulars will be found in the Exhibit. So I would say, 
somehow or other, have a certain amount of elementary medical 
training before you go to the mission field. If there are not courses 
im these subjects in the colleges where you are trained especially 


106 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


adapted for the foreign missionary, I hope it may be possible to es- 
tablish such in some of the more important centers. 

I am aware that in many of the colleges in this country a 
certain amount of training in hygiene and “first aid” is given, but 
the health conditions in a tropical country differ so much from 
those which obtain here that a special course of instruction is needed. 
It is my conviction that the time and money required are well spent; 
for a plan of systematic medical instruction, if carried out by the 
boards, would lead to a considerable increase of missionary years 
of service, and thus to a real saving of money. 

Secondly, we shall do well, if we recognize the immense in- 
fluence of the mind over the body. I emphasize this, not because 
it necessarily is the principal factor in the problem, but because, in 
my experience, it is one not only little recognized by missionaries, 
but often put on one side as not existing for the Christian worker. 
There is no question but that as a rule missionary work is a great 
mental strain; there is the separation from home and all which that 
involves; there is the difficulty of working in a foreign language; 
there is the deadly influence of the heathenism or Mohammedanism 
around ; often one who has had great results in work for the Master 
at home, finds on the mission field that he is making but little im- 
pression on the stone wall which is opposed to him; and then the 
heat, the insects, the’resulting malaise, all tend to make the work 
very often an immense nervous strain. I am quite clear that when 
it was my duty to examine candidates for service under the Church 
Missionary Society, I laid more stress upon a healthy nervous con- 
dition than upon anything else. Women have often facility for learn- 
ing a foreign language, but I have known them to break down 
utterly from the nervous strain of having to prepare for a language 
examination. Perhaps, however, this would not apply to women 
from America as much as to those from Great Britain. Often the 
history of a missionary has been that everything has gone well until 
some extra work has been thrown upon him, and then mind or 
body has given way. 

Am I not right when I say that a large number, I might almost 
say a large proportion, of missionaries, who in their student days 
have mingled a good deal of play with their work, seem to think 
that when they are really set apart as workers for God, there is to 
be work in the one groove only and no play? We must not get into 
ruts even in our spiritual work. I once heard a “rut” described 
as a grave with the ends knocked out. At any rate, it is, I am 
convinced, a very bad thing; and if we are to do the best work for 
our Master, we must not only have times of work and times of 
sleep, but times of work on one subject and other hours set apart 
religiously for some entirely different line of activity—for recreation 
of some kind. As President Henry Churchill King, of Oberlin Col- 
lege, says: “A broad and sane view of even the highest interest 


CARE OF ONE’S HEALTH A DIVINE REQUIREMENT 107 


requires sympathetic understanding of many other interests. The 
reaction, too, in one’s own case, which is certain to follow exclusive 
attention to any subject, is most disastrous to the interests which 
it was sought thus exclusively to conserve. Moreover, if one wishes 
to make some higher interest prevail with others, he must fulfil the 
conditions of influence, and these demand a broad range of inter- 
ests.” In other words, every man ought to strive for a variety in his 
ordinary work, or much better, some other interest altogether out- 
side his daily vocation. I believe that any man, if he is to do his best 
work, ought to set apart some time each day and a longer period 
each week, during which he would feel it almost a sin to be engaged 
in his ordinary work. 

May I say in this connection that in my opinion the Sabbath 
was given to man not only as a day for worship, but as a day of 
rest from labor; and if you are called to work especially hard on 
that day, I have the gravest doubts as to whether you are keeping 
God’s law made for the good of the whole man, if you do not set 
apart another long period of rest each week. Why do so many 
pastors break down from nervous strain? It is not that they do 
more in a day than the business man, but because they do it every 
day. Surely we ought to go about our work for God with the con- 
sciousness that we are His, engaged in His work; and in all these 
things we must ask for guidance item by item, learning that there 
are timés when we are literally doing most for His glory by resting 
instead of continuing at work—by saying “no” to a request to take 
up new work instead of “yes,” even though it may on the face of 
it look like a good opening. Oh, how often God’s servants have 
spoiled good work and sometimes almost wrecked their position be- 
fore God by trying to do too much! It has led to worry, to irrita- 
bility—a sin which some seem almost to think allowable for a mis- 
sionary in a tropical country—and to neglect of communion 
with God. 

With regard to this question of recreation, I would remind 
you that in most cases, not perhaps in all, actual physical exercise 
is of the greatest importance in a tropical country. It is extraordi- 
nary how comparatively rarely you find a man or woman break 
down who has kept up religiously the practice of regular exercise. 

But I would especially advise you to have some hobby. I would 
point out how very useful photography, for instance, is. It is a 
good mental training in habits of accuracy and care in detail, and 
good photographs are of immense use to the editors of missionary 
papers; and to those who are trying to educate young and old in 
the home land, it opens up new interests and may be made a real 
recreation. Collections of curios are of the greatest use to the home 
Church, and as one who is now in charge of the home organization 
of a society, I would impress upon all outgoing missionaries the 
importance of rendering all the help they can when at the front 


108 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


line of battle to those who are bearing the burden at home. Time 
should be found for letters and to exhibit some interest in these 
efforts being made at home. Then others who are so constituted 
that they cannot take simple forms of recreation may study the flora 
and fauna of the country, the history of the people, their develop- 
ment, etc. 

Though I have been speaking especially to those who hope to 
go abroad, I notice that the subject assigned to me does not exclude 
those who are called to work at home. We also should attend to 
these things. How often it is that some self-denial in the way of 
food, exercise, or time of going to bed or getting up, some habit 
not evil in itself perhaps, may change under God our whole work 
for Him. The other day I was dining at a house in England and 
one of the daughters, a girl of about seventeen, came up to say 
“Good night.” I remarked that she was going up early—soon after 
nine. Her reply was: “Father says that I must have eight hours 
in bed, as I have not been strong; and every five minutes that I 
spend after ten o’clock in getting to bed, means that I have five 
minutes less with God before breakfast.” 

So my simple message to-day is summed up in three proposi- 
tions: God requires you to keep your body as far as possible fit 
for the transferring of as much of His power as possible into work 
down here below; to do that you must have some knowledge of its 
function and structure; and nothing is of greater value on the mis- 
sion field than a quiet, healthy, stable mental condition, which will 
enable you to shine for your Master at all times, to trust and not 
to worry, to be under God masters of your work, and not to let 
your work have the mastery over you. b 


INTELLECTUAL EQUIPMENT AND CONTINUAL 
GROWTH INDISPENSABLE TO LARGEST SUCCESS 
IN MISSION WORK 


THE REV. JAMES L. BARTON, D.D., BOSTON 


As my theme is the intellectual equipment of the foreign mis- 
sionary, I shall merely refer to that indispensable endowment with- 
out which no missionary can succeed, namely, spiritual insight, en- 
largement, and power. Because I emphasize especially the intel- 
lectual side of a missionary’s qualifications, let no one conclude that 
I regard as of minor importance that which is spiritual. Assuming 
the spiritual equipment, I am to consider the intellectual. Both 
intellectual and spiritual enlargement are inevitable to every mis- 


INTELLECTUAL EQUIPMENT IN MISSION WORK 109 


sionary who is devoted to the work to which his life is consecrated. 
Why does foreign missionary work demand of the missionary the 
enrichment and mastery of his mental faculties? 

1. Because religion is apprehended, weighed, and propagated 
through the exercise of the intellect. The intelligent practice of 
any religion requires the exercise of mental faculties. In the lower 
forms of religion but little mental action is demanded ; and yet even 
here there exists a distinct and positive intellectual demand. As one 
rises higher in the scale of religious beliefs and practices, a clearer 
and more patent demand is made upon the intellectual faculties. 
These faculties are required, both to accept and to practice the im- 
peratives of religion, as well as to place those principles before the 
minds of others for acceptance. In any and every vital and sig- 
nificant religious act, the mind is drawn upon to weigh evidence, 
pass judgment, and to incite to definite action. 

2. Because Christianity is the most exalted religion, the intel- 
lectual demands made upon those who accept and practice it are 
greater than the demands of any other religion. This does not 
mean that only the most highly cultured can become Christians, 
but it does mean that to understand Christianity and intelligently 
to practice it requires a higher exercise of one’s intellectual faculties 
than is required to understand and practice, in the same degree, 
any other religion. 

One step further: As Christianity applies to every conceivable 
condition and need of man, both for the world that now is as well 
as for that which is to come, covering his relations to himself, to 
his fellows, and to God, it presents for his comprehension a field 
demanding the supreme exercise of his highest and best trained men- 
tal faculties. 

3. However much the intellect is taxed to apprehend a re- 
ligion, it is more severely taxed to propagate it. This presents an 
entirely new set of demands requiring greatly enlarged fields for 
investigation, analysis, comparison, and for the exercise of dis- 
criminating judgment. One may be convinced of the truth of a 
religion and be led to join in the simple practice of the same without 
much conscious mental effort. To present these claims to another 
in a manner to convince and to lead him to join in its practices, 
especially when those practices run athwart his previous habits and 
his personal preferences, is a task vastly more difficult. This is 
more pre-eminently true with reference to Christianity than of any 
other religion, because it transcends all in every respect. 

For the successful propagation of Christianity, three vital con- 
siderations demand the close application of one’s mental faculties. 

(a) The preacher must know his own religion. This does not 
mean that he must know all about his religion ; that is an unattainable 
goal, But it does mean that he must have such a grasp upon his 
theme that the one to whom he is presenting it shall be convinced 


IIO STUDENTS AND THE MODERN MISSIONARY CRUSADE 


that the speaker’s knowledge of his subject is unquestionably beyond 
that of his listener and his judgment sufficiently trustworthy to com- 
mand respect. The preacher of Christianity must intellectually grasp 
the fundamental principles of Christianity. 

(b) The one who propagates Christianity among Oriental 
races must understand the needs of those to whom he presents it. 
It is not sufficierit to possess a general idea of the needs of all men. 
To present Christianity in its glory and with power, the Christian 
teacher must know in what peculiar ways and for what particular 
reasons this particular people need the Gospel of Christ. He must 
be able to bring to bear upon a nation or a race, as well as upon 
individuals, those portions of the Gospel which will appeal to their 
conditions and supply their conscious needs. The most successful 
propagator of Christianity must know the character, life, and sur- 
roundings of those to whom he preaches. 

(c) The preacher of Christianity abroad in order to be most 
successful must know the religious thoughts and beliefs of those 
to whom he preaches. A phase of the Gospel that would appeal 
with overwhelming force to the Hindu might be scorned by the 
Mohammedan. The colossal task of the missionary is to displace in 
the mind of a man or a people by a new religion religious conceptions 
already enthroned there. This new religion may appear directly 
hostile to the old beliefs and practices. Here is a field for the most 
delicate and refined of all religious effort. It cannot be done with 
greatest rapidity, with a minimum amount of friction, and with 
assured permanency of results except when the missionary has a 
knowledge of what the people approached already believe, why they 
believe it, and how that belief affects their life and acts. 

These considerations demonstrate the necessity of the foreign 
missionary’s possessing a thorough knowledge of Christianity, a 
clear conception of the particular religious needs of particular men 
and races, as well as an intelligent understanding of the religions 
of the people among whom and for whom he is at work. If any one 
thinks this is a light intellectual task, let him take it up and attempt 
to carry it through to victorious consummation among a non-Chris- 
tian people, and he will soon know to the contrary. 

All this is general. Undoubtedly many of us could cite cases 
where men and women of limited intellectual equipment have made 
a masterly success in the mission field. A close study of the lives 
of such in every instance reveals the fact that they were all students 
of the highest order in all that pertained to their work and indom- 
itable in the energy with which they devoted their whole physical, 
mental, and spiritual being to the tasks before them. Any lack in 
early intellectual opportunities was made good by subsequent appli- 
cation. The very lives and records of these missionaries are suffi- 
cient in themselves to prove the necessity of having the mastery 
of one’s mental faculties in order to missionary success. It is 


INTELLECTUAL EQUIPMENT IN MISSION WORK Iit 


sufficient to cite such names as Schwartz, Duff, Martyn, Judson, 
Livingstone, Morrison, Riggs, Chamberlain, Hamlin, and a great 
host of others, to demonstrate that trained intellects count mightily 
in the colossal task of impressing upon non-Christian races the su- 
preme claims of Jesus Christ. 

The task to be accomplished is so colossal and all-embracing in 
its scope and outlook, that only the best trained and the continually 
trained can hope to win large success in the attempt. As missions 
have developed during the past century, they have broadened and 
deepened in their character and outlook, until to-day every mission- 
ary of the Gospel of Christ must be able to interpret that Gospel 
into terms as broad as the activities, experiences, and aspirations 
of man, and make it vital to every phase of human society, as well 
as to the needs of each individual soul. The foreign missionary, in 
every field to which he may be sent and in whatever particular phase 
of the great work he may be personally most interested, must preach 
and propagate the following ideas: 

1. The Gospel of physical cleanliness. He must himself under- 
stand what external cleanliness means and how filth degrades the 
character of all who do not rebel against it. He must understand 
the laws of sanitation and be able to apply and to teach others to 
apply them to the unfavorable conditions of the East. 

2. He must preach the Gospel of physical perfection, which 
demands a knowledge of physiology and the laws which govern 
physical development. He must teach that the human frame was 
created in the image of God and that it best honors its Maker when 
most thoroughly developed and can best serve Him when freest 
from the limitations of deformity and disease. 

3. He must preach the Gospel of industry. He must know that 
the Christian life can best reveal itself in new physical as well as 
mental and spiritual activities. The Oriental needs, perhaps more 
than any other class, to learn that in the Kingdom of God there is 
no place for idleness. Self-supporting, self-directing, and self-de- 
veloping industries not only must be taught, but they must be insisted 
upon, and the missionary himself cannot escape from standing before 
them as the chief instructor. 

4. He must preach the Gospel of a sane, safe, and pure society. 
There can be no dominant Church of God without a reformed and 
redeemed society. The Church must produce this. The missionary, 
conversant with the laws that shape and control human relation- 
ships in the home, in the community, and in the state, must be able 
to direct the application of the principles of Christianity to these 
laws that it may eventuate in a Christian sociological evolution. 

5. He must preach the Gospel of brotherly love. He must 
know the value of benevolence and its influence upon the characters 
of those who practice it, as well as of beneficence and its transform- 
ing power upon society. He must understand how selfishness stifles 


II2 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the godlike in man, but how brotherly love is an emanation of the 
divine. 

6. He must preach the Gospel of good works. It is not enough 
to believe, and profess, and confess, and worship. These are abso- 
lutely essential, but the man of the Orient does all this much easier 
than he serves his fellow man, when such service demands personal 
discomfort, humiliation, and self-sacrifice. The missionary must 
discriminate and choose good works that are profitable both to him 
who serves and him who is served. It requires a master mind 
to discern the needs and the possibilities, and a master hand to 
guide in it all. Out of the Gospel of brotherly love and good works, 
inevitably grow a variety of organized charities, societies, and asso- 
ciations, fundamental to the continuous Ste of the Kingdom of 
God in any land. 

7. The missionary must preach the Gospel of intellectual de- 
velopment. This demands a theoretical and a practical understand- 
ing of the laws of imparting knowledge. Psychology, philosophy, 
and pedagogy are his handmaidens. These principles must be ap- 
plied to every grade of intellectual enlargement, from the kinder- 
garten to the college and and theological seminary. It embraces 
every subject demanded to develop most practically and effectively 
the intellects of the people among whom the missionary lives. This 
demands a knowledge of language, including the languages of the 
country, a wide range of literature, and a multitude of subjects 
without which no people can come into their lawful inheritance of 
ability to reason, judge, originate, persevere, and succeed. 

8. The missionary must preach the Gospel of justice, equality, 
and common rights. Outside of the reach of Christian influence 
these are unknown virtues. Christianity demands their practice in 
every form of society and by every man. All human rights, equality, 
and justice are based upon the law of God as revealed in Jesus 
Christ. This law the missionary must interpret in terms which shall 
command the assent of the consciences of the people and make them 
see in it all the beneficent law of God. 

g. The missionary must preach the Gospel of human sin. He 
must know the proneness of the human heart to turn away from God 
and the depths to which it may sink, if left to itself. He must under- 
stand the restlessness of such a soul in its sinful condition, and 
help it to see that in continued separation from God there remains 
for it only eternal death. He must understand the many ways the 
unaided sinner has sought to find relief from the burden of his sin 
and show him how fruitless is his effort, how hopeless his struggle, 
to set himself free. 

10. The missionary must preach the Gospel of redemption for 
the entire man. Not simply a redemption that is to be effective only 
after death has released the soul from its earthly body, but a redemp- 
tion that begins as soon as the soul opens its secret chambers to 


INTELLECTUAL EQUIPMENT IN MISSION WORK 113 


the light of Jesus Christ; a redemption that reveals itself in every 
word that is spoken and in every subsequent act. He must present 
a salvation that creates the home in which mutual love and trust are 
a dominant fact; that forms a new society where selfishness disap- 
pears, and in which the common good of all commands the sacrifice 
of all; a society in which all shall be producers and none who are 
able-bodied a burden; a redemption that quickens the intellect, puri- 
fies the mind, perfects the body, and saves the soul, establishing 
truth, fraternity, industry, and justice on the earth. The missionary 
has no other Gospel to preach than that which applies to every phase 
of human life and that is calculated to create anew every phase of 
human society. There are no depths to which it may not penetrate 
and no heights to which it cannot exalt the soul of every living man. 
Such a Gospel includes all phases of human religions, all the higher 
phases of human industry, all departments of the human intellect, 
all law both human and divine. It is this that the missionary is 
to preach in every land and to every race by his words and by his 
life; it is this Gospel that he is to set others to preaching, who in 
turn shall release other forces until the whole world is filled with 
this divine truth. 

This theme can be grasped only by a trained intellect and the 
work of propagating it most successfully conducted only by one 
who is master of every faculty. 

Our Lord Jesus Christ, who met with the doctors in the temple 
at Jerusalem, who worked at the carpenter’s bench in the obscure 
village of Nazareth, who gathered little children about Him as the 
example of those who shall occupy the Kingdom of God, who min- 
gled with the fishermen by the shores of Galilee, who healed by the 
roadside from Jerusalem to the north and from the north back to 
Jerusalem, who cleared the temple of the money-changers, was a 
guest in Cana of Galilee, and always welcomed in the home at 
Bethany ;—this Jesus Christ, who met the soldiers in the garden of 
Gethsemane, who hung upon the cross, by His teaching and by His 
life gave to the world His many-sided Gospel, and said, “Go ly 
preach the Gospel to every creature,”—the Gospel that touches every 
phase of humanity and every side of human life. We have no other 
Gospel to preach. 

These being the facts, my fellow-students, you can readily 
understand why mission boards require that the men and women who 
go into this mighty service shall go with intellects well trained, that 
they may grasp the problems and impress this Gospel upon the 
people to whom they are sent. You can well understand that such 
men and women, with this training, who have gone to the ends of 
the earth, exercise the greatest influence over all classes and com- 
munities of men. They are the men and women who are most stable 
and are less easily moved from the foundations of their faith, They 
are not confounded by emergencies. They do not give up in dis- 


114 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


couragement because they know in whom they have believed and 
what they have believed and what they are attempting to accomplish. 
Such as these can step into any breach, can fill any vacancy and 
never say, “I have never learned to do this.” They are ready for 
any task and fill any position. They become founders of permanent 
institutions and lay foundations deep and firm. 

You are called upon to make personal consecration to the service 
of God. Last night we witnessed a consecration service here in this 
house, just as truly a sacrament as any service ever observed in any 
religious assembly. You are asked to consecrate sound bodies to this 
service; you have no right to consecrate anything except the sound- 
est you can offer. You are also asked to consecrate sound and well- 
trained intellects to the same service, the best that you have. We 
remember what the prophet said of those who brought the halt and 
the blind and the lame and laid them upon God’s altar. If it was 
all they had, like the mite of the widow it was more than all the 
rest; but it is necessary for you and for me to train that which 
God has given us in the best schools and in the best way that He 
permits us to train it, in order that we may consecrate our best 
intellectual powers to this mightiest service that God permits His 
children to do in the world. 

In view of these facts it is imperative that the old, leading for- 
eign mission boards should come to the conclusion that, for the 
best and most efficient service in this the mightiest world movement 
toward all that is highest and truest in ideals, in living, in character, 
in hope, in love, in faith, they should seek for only those to enter 
the service whose minds are enriched by close discipline and who 
are masters of their mental faculties. God’s greatest service demands 
great men and great women enlarged to the limit of their capacities 
by every reasonable method of intellectual as well as spiritual 
development. 


EFFICIENCY IS LIMITED AND THE KINGDOM IS RE- 
TARDED BY VIOLATING REASONABLE STAND- 
ARDS OF TASTE OR PROPRIETY 


THE REV. HARLAN P. BEACH, M.A., F.R.G.S., NEW YORK 


IN SPEAKING on this subject, I can show its importance, per- 
haps, by an incident which happened about twenty years ago near 
Peking. One night I heard a loud knocking at the outer gate of 
our compound. The gate-keeper went out and was astonished to 
see a dust-laden, wobegone new missionary. He had arrived at 
Tientsin, his station, about four days before. He found himself in 


EFFICIENCY LIMITED BY VIOLATING PROPRIETY 11s 


a new community, where he could not get his bearings, and had 
come to our station to learn what to do from two of our prominent 
missionaries. I was glad to meet the newcomer, but I said, “Why 
did you arrive so late?” “Well,” he replied, “I couldn’t help it.” 
I looked at his cart; he had three mules attached to it tandem by 
a great tangle of ropes. He added: “The trouble is, I had hardly 
gotten started from Tientsin when this front mule, who is young, 
took a notion that he would desert the beaten track. He left the 
roadway suddenly before the carter could prevent it and made a 
dash straight for a china shop. There was a terrific crash. The 
ropes got caught between the legs of the second mule and dragged 
him over into a great lot of jars which went to pieces, and even 
the wheel-mule, hemmed in by the vast timbers that do duty as 
shafts in China, yielding to the shock, crashed into the china shop.” 
It took a long time to get that difficulty righted, and hence he 
was late. 

This incident illustrates my subject in six respects: (1) Mis- 
sionaries, like those mules, make many breaks. (2) They usually 
make them at the start. (3) The breaks are generally due to ignor- 
ance, or to wilfulness. (4) The work of missions is retarded great- 
ly by these mistakes, just as my friend was delayed until late that 
night. (5) Mistakes of missionaries involve their associates, as 
the action of this frisky front mule brought the whole outfit into 
disrepute. (6) What is most important of all, they bring loss to 
superiors. Those mules were mere animals, but there was a carter 
there and also my friend, who was so anxious to hasten the coming 
of the Kingdom that he took the trip at great inconvenience for 
that very purpose. Though we missionaries are only rarely mules, 
we are all and always servants of a great Master and are retarding 
His cause and bringing reproach upon His name and upon the 
Church of God, if we are guilty of such breaches of etiquette as are 
suggested by this parable. 

I. In discussing the subject, a few postulates may be laid 
down first of all. (1) Propriety is an expression of the higher 
social, and sometimes of the moral, standards of a people. (2) These 
standards vary, so that what is perfectly appropriate in one country 
is not so in another. (3) Strict adherence in a foreign land to the 
rules of propriety obtaining in one’s own country does not excuse 
one for breaches of etiquette in this land where one is a guest. 
(4) Nothing is so likely to invite the criticism and contempt of the 
people to whom the missionary goes, as for him to disregard the 
ideas of propriety current among them. (5) Our supposedly supe- 
rior rules of propriety are largely due to Christian influences—yes, 
to Christian missionaries—and they are of comparatively recent 
growth. 

Perhaps I might add a word in amplification of the last point. 
We must not despise the customs of the country to which we go, but 


I16 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


we should remember instead the pit from which we have ourselves 
been dug. Travelers among the aboriginal Indians of Brazil regard 
as very terrible one custom which is largely social and is regarded 
as proper. Aged persons, or those who are so sick that they are 
not likely to recover, are very frequently put to death and then eaten.. 
We regard that as most heathenish. But let us remember—because 
you all have studied German history—that it was not so many cen- 
turies ago when the Wends in Germany did precisely the same 
thing. Let us remember that even in Christian churches in Scandi- 
navia, according to Professor Tylor, they used to keep “family 
clubs.” What was a “family club’? It was a club that was to be 
used in the case of persons who were dangerously ill and could not 
recover, and it was a sacred usage of the Church to have this club 
taken out and used to put such persons to death. 

But leaving these horrors and coming to more strictly cognate 
illustrations, I suppose that there is not a young woman here from 
any college who would wish to be judged by the standards of 
Chaucer’s paragon, the nonne preestes. She did many things “ful 
faire and fetisely” that if done to-day would be considered neither 
faire nor fetis. We men should remember that our forefathers, only 
a few centuries ago, had a book written for their enlightenment, in 
which they were taught how to behave properly; and one section 
of that book describes very minutely how the true gentleman may 
blow his nose neatly with his fingers. Let us not despise others, 
but the rather pray with Burns for that power which will enable 
us “to see oursel’s as ithers see us.” 

II. Leaving these postulates, we are to remember, in the sec- 
ond place, that there are certain particulars in which we—I speak 
as a missionary—are most likely to err in matters of etiquette and 
propriety. 

1. I will begin with the home, because that is where the mission- 
ary spends most of the time during the first year. A native of the 
country to which you go comes in to call, and the first thing noticed 
may be pictures upon your walls. They may or may not violate 
the sense of propriety of your caller, but in general one may say 
that statues, or any pictures approaching the nude, are decidedly out 
of taste. I recall coming in one Sunday and finding Mrs. Beach 
hard at work. She was painting, and as we had been brought up 
as Presbyterians, I was surprised to see her working on Sunday. 
“Well,” she said, “I must go out to my Sunday-school, and the last 
time I went they struck. I have been teaching the story of Joseph, 
and these cartoons of the Religious Tract Society of London repre- 
sent him with bare calves, and the women simply will not endure 
them. I have nothing but water-color paints, and I have painted 
Chinese trousers five times on these legs, and they are bare yet.” 
We used to have picture cards sent out by Sunday-school children 
to help us in our work. We had to censor those picture cards, there 


EFFICIENCY LIMITED BY VIOLATING PROPRIETY Bb? ye. 


is no question about that. You cannot use every kind of picture card 
and preach a pure Gospel. 

We are to remember another thing in our homes. We hold 
certain views with regard to what is proper between husband and 
wife. Those views are not held by the nations in general, and mis- 
sionaries need to be very particular about offending. For instance, 
a husband goes away, and when he returns from his tour and gets 
into the yard, the usual Oriental crowd follows. His wife rushes 
out to greet him, and very naturally, they kiss. Like Judas, they 
are betraying the cause by that act, because it is most unseemly to 
do such a thing as that openly in certain countries. A missionary 
friend from Central Africa tells of a tribe that he had labored to 
influence and had partially succeeded. When he was leaving for 
further touring and was sending his wife back home, he kissed 
her. Immediately the 200 men present burst into long and uncon- 
trollable laughter, not because it was new to them—for they kiss 
on both cheeks—but because no man ever thought of doing so in 
public. My friend lost more respect in a second than he had won 
for himself by his laborious cultivation of the strange tribe. 

We very often offend our adopted people because of the rela- 
tions which we permit to exist between ourselves and children. 
Childhood has a sacredness in Christian countries that it does not 
possess elsewhere, and we must make that evident. At the same 
time, a child of four or five years ought not to dominate the family. 
If you cannot rule your own household well, the Christians and the 
others are very doubtful about your being competent to rule them. 

There is another particular in which rules of propriety are fre- 
quently forgotten—the relations between servant and master. We 
are not to treat servants as slaves, but we should treat them with 
some regard to local views as to these relations. On the one hand, 
we must not put them to shame, as missionaries very often do; on 
the other, we should not unduly cultivate them. The “loss of face,” 
though a problem of China especially, is liable to cause trouble with 
servants the world over. 

2. Leaving the home, you go out into the street, and what is 
there that first offends your friends—those whom you have come 
to help? Very possibly it is your dress. You do not have enough 
of it oftentimes. One function of garments is to conceal the form, 
and many modes of dress do not conceal but simply reveal it. While 
we are to remember this, going to the other extreme and walking 
the streets in bath-robe coats is also questionable. Anything ap- 
proaching décolleté would weaken a woman’s influence, even if 
she appeared thus only on a state occasion. 

Over against this lack of dress is too much dress, which is 
quite as offensive. I saw the other day a photograph of Governor 
Tuan, one of the two commissioners who have just been visiting 
the United States. He sat in his yamen surrounded by some mis- 


118 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sionaries and other foreigners living in the Governor’s province. 
It was a very beautiful picture, but one of the missionaries in that 
group, who was stylishly dressed, had a cane—a dapper little pipe- 
stem cane in China! To Governor Tuan there could be no rational 
explanation of that sort of thing. If it had been a staff and the 
missionary had been lame, it would have been appropriate. But he 
was not lame, no beggars were allowed in the Governor’s yamen, 
there were no dogs there to bite him, and why in the world should 
this man bring his cane? It was just as if native Australians were 
being received by President Roosevelt and had brought with them 
boomerangs. Boomerangs have their place, but not in the White 
House; and to swing a cane causes trouble for China missionaries. 
Glasses are a necessity, but the missionary to the Chinese uncon- 
sciously offends high officials by his glasses, especially if he does 
not remove them when greeting the official. Many, even of the older 
missionaries, do not know such.a fact as that. 

As we talk in the street, or in chapels, we begin to gesture. 
Remember that many gestures have well-known and disreputable 
meanings. For instance, I have been holding my hand behind my 
back as I have been speaking to you. It is a most offensive thing 
in some countries to hold your hand behind your back. An African 
missionary was just about concluding difficult negotiations with a 
chief, when he closed his eyes and placed his hands over them. 
Instantly chief and subject alike arose in wrath and nothing further 
could be done with them. That use of the hand had lost the mis- 
sionary all he had gained. The Westerner, in Kipling’s phrase, is 
always hustling. He must get to a place just as quickly as possible, 
but in getting there he offends propriety. He ought not to walk 
rapidly; he is not a letter-carrier, nor a coolie. Why does he not 
walk as a gentleman should? 

The father of President Hadley of Yale is reported to have 
said to certain members of one of his Greek classes who were guilty 
of a filthy habit, “Gentlemen, those of you who expect to rate high 
in my esteem must not expectorate on the floor.” This matter of 
expectoration is a very serious problem. If you do it in China, you 
should not do so toward the north. In certain sections of Africa, 
you may, if you like, expectorate upon a person, because in that 
particular language, the Benga, the word for bless and spit is pre- 
cisely the same. It is the way in which you bless a person. But 
one must know the customs; for there are few places where men 
deem themselves blessed when spit upon, no matter how sincere may 
be the missionary’s desire to bless everybody. 

3. Let us think of another line in which missionaries are very 
likely to offend—verbal sins against propriety, let us call them. We 
very frequently disgust people because of our seven-by-nine vocabu- 
lary. When the missionaries first went to the Hawaiian Islands, it 
was perfectly proper for them to call the horse the “not pig,” be- 


EFFICIENCY LIMITED BY VIOLATING PROPRIETY 119g 


- cause they knew no horse and the newcomers were obliged to de- 
scribe a horse in some way; but it is infantile for a missionary in 
countries where horses are common, because they do not happen 
to know the word for “horse” and do know the words for “not pig,” 
to call a horse the “not pig.” There is too much guesswork about 
that kind of talk, and you offend people by so doing. 

Vulgarity of speech is a very common fault with many. We do 
not realize, perhaps, how our language has been purified, but in 
most of the missionary countries the language is vile beyond expres- 
sion. A missionary adopts a word heard, because he wants to use 
the language of the people; and he picks up something that is very 
greatly soiled. I recall a meeting that was electrified and horrified 
by a missionary who, in reading a hymn, repeatedly used an obscene ~ 
word through sheer carelessness. 

Almost equally unfortunate is a mongrel speech, a compound 
made up partly of ornate language and partly of something that is 
not. A favorite quotation used by Chinese missionaries in chapels is 
a sentiment from Confucius. In the Classics it reads, Ssti hai chih 
nei, chieh hsiung yeh—‘The four seas between, all are brethren.” 
The missionaries frequently give it, Sst hai chih nei, tou shih hsiung 
ti—a change from the Classical in the last part to the commonest 
sort of language. A good many of you remember how the Can- 
terbury Tales begin: 


“Whan that Aprille, with hise shoures soote, 
The droghte of Marche hath perced to the roote.” 


Now, suppose you were to quote that thus: 


“Whan that Aprille, with hise shoures soote, 
Has knocked out a March dry-spell.” 


That would be a fair parallel, but such language is not very helpful 
to the missionary cause. 

The greatest danger of falling into verbal sin, perhaps, is that 
missionaries talk upon topics which are tabooed. For instance, you 
meet a friend whose shop is next to a house that has burned down, 
and you congratulate him upon it. It is an awful mistake, a most 
ill-omened remark. When Dr. Nassau of Gabun met some children 
and tried to cultivate the friendship of their mothers, he began to 
count them, which was unfortunate to the last degree. One cannot 
talk about death in many countries without giving great offense. 
There are many other topics that are tabooed, but they can be 
learned about from native teachers. 

Then there are honorific sins, alas! Japan probably revels more 
in honorifics than any other land, and I suppose Burma stands next 
on the list. But be sure of your honorifics, for even English officials 
in Burma have endangered their lives by a wrong use of them. In 
China one has to be equally careful of his numeratives, or he is ridi- 


I20 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


culed. Be careful of whatever in any language is peculiar. Many 
missionaries think it beneath them to learn the language necessary 
for chit-chat—a very serious mistake. You must have some of these 
polite sayings in order to get on in society, for boorishness and taci- 
turnity count against one the world over. 

4. Let us pass on to a fourth source of offense, calls formal 
in character. One can ruin his social standing by going to make 
this call in a wrong style of conveyance. A friend of mine had 
bought a Chinese sedan chair with shorter handles than those of an 
ordinary sedan. It was loaned to a millionaire from New York to 
bring him up from the river, and it caused the greatest excitement 
that the city had ever known. People were laughing for years over 
it. Why? Because those shorter handles made of that sedan a 
spirit chair, in which the ghost is carried in funeral processions. It 
was just as appropriate as if Dr. Anderson of the First Presbyterian 
Church up here should receive a visiting clergyman in a hearse down 
at the station and bring him up town in it. It is safe to say that the 
sight of his guest looking out through the glass sides would not be 
forgotten. You have reached your place, and you desire to make 
a good impression; but you are in such haste that you leap down 
from your cart, or gharry. Well, if a lady should do this in China or 
India, she might just as well in America, if she desired to make a 
good impression upon a new friend, approach this friend’s house 
skipping, or on the run; or a gentleman might just as appropriately 
vault a fence to get over into the yard, instead of entering by the 
gate where he was going to make a call. They talk about such pe- 
culiar actions in Asia just as much as they do in Nashville. 

5. Then there are functions—calls extraordinary, etc——which 
I am not going to dwell upon, except to remind you that the func- 
tion in the non-Christian world must be regarded, because there eti- 
quette and propriety are on dress-parade. Presents are another dif- 
ficulty. Be sure to look into this matter, and do not think that you 
are doing all that is required when you send a present. You have to 
be very particular about the number of presents, about the manner 
in which they are wrapped, about their proper delivering, etc. Re- 
ceiving gifts is quite as serious a problem to the person who desires 
to rank as polite, as is the making of presents. 

6. There are also religious infractions of propriety, and they 
are more serious still. The Chinese word for propriety is an ideo- 
graph made up of two parts: one means to proclaim, or to reveal; 
the other means a sacrificial vessel. That is, propriety in the group 
of countries dominated by Chinese etiquette is a matter of religion 
and so is not to be lightly regarded. But what does one witness at 
the temples? Not infrequently one sees a missionary stalk boldly 
into a temple. He may not take off his shoes in Japan before walk- 
ing over the polished temple floors. Very possibly he walks up to 
the idol and familiarly pats him with his ever-present cane. It is 


EFFICIENCY LIMITED BY VIOLATING PROPRIETY I2I 


to the believer in those faiths like taking hold of the Ark of the 
Covenant in ancient Jewish times. We should remember that ridi- 
culing the beliefs of people is poor missionary policy. They are 
usually the best that that country, or people, know. Let us not pro- 
fane those things which are held most sacred. We may argue against 
them and reason about the unwisdom of holding them, but let us 
never laugh at the religious views and practices of the non-Christian 
world. . 
III. I have spoken briefly—and mainly through a jumble of 
illustrations—concerning the way in which some missionaries im- 
pair their efficiency through failure to regard the proprieties of their 
adopted country with proper deference. Just a word in closing 
about how we are going to avoid these mistakes. I should say to 
those of you who are expecting to go to the foreign field, that the 
Volunteer Band could do nothing better for one branch of training 
than to have a course of reading on this subject. And may I, as 
a man who has been a missionary, say to the older missionaries here, 
that it is worth while for you also to study the subject more care- 
fully than you have, perhaps. And when you have done this study- 
ing, decide upon what has not been discussed this morning, namely, 
what the “reasonable standards of propriety” are. The older mis- 
sionaries, aided by wise native assistants, can decide that question 
fairly well. Next, let the new missionaries spend time and heart 
upon practicing etiquette and observing the rules of propriety, so 
that they may not make a wrong impression and thus nullify that 
influence which they are seeking to gain. 

IV. May I suggest that another thing which missionaries 
ought to try to do is to enter into sympathy with the men, women 
and children with whom they are going to labor. We may laugh at 
their etiquette and despise their rules of propriety, but there is usual- 
ly a sweet reasonableness about it. There is reason even in cannibal- 
ism—a deep, religious reason, not merely an economic one. If we 
are to be eaten by cannibals, let us know why we are eaten, at least. 

Brothers and sisters, those of you who are going to the foreign 
field, propriety and etiquette are not the most essential things by 
any manner of means, but they are trifles of importance. One of 
the factors that made Sir Joshua Reynolds one of the greatest paint- 
ers of his time in Great Britain was the motto which actuated him 
in all his work, “Trifles make up perfection, but perfection is no 
trifle.’ The missionary’s main business is to faithfully depict Jesus ; 
let no neglected trifle blur that picture. 

In closing, let me quote the words of the Sage who has taught 
etiquette to a larger number of people than any other man who has 
ever lived, Confucius: “If you do not learn the rules of propriety, 
your character cannot be established. . . . If you are grave, you 
will not be treated with disrespect; if you are generous, you will win 
all; if you are sincere, people will repose trust in you; if you are 


i22 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


earnest, you will accomplish much; if you are kind, this will enable 
you to employ the services of others.’””’ And remember the saying of 
the greatest missionary the world has ever seen, that little Jew, con- 
verted to Jesus Christ, who, because of his dominant purpose, said, 
“T am become all things to all men.” And what was his purpose? 
“That I may by all means save some.” Our great object in this 
work is not merely to conform to rules of etiquette and thus save 
ourselves from being laughed at openly, or behind our backs. We 
exercise holy functions as representatives of Jesus Christ, of whom 
it stands written: “It behooved him in all things to be made like 
unto his brethren, that he might be a merciful and faithful high 
priest in things pertaining unto God.” “It is enough for the disciple 
that he be as his master, and the servant as his lord.” 


SPIRITUAL PREREQUISITES FOR THE PERSUASIVE 
PRESENTATION OF CHRIST 


THE REV. DONALD FRASER, BRITISH CENTRAL AFRICA 


I wisH I knew how to impress upon you the one thought that 
is in my mind, the one spiritual prerequisite for the persuasive pre- 
sentation of Jesus Christ in the foreign field. I remember the words 
of Jesus Christ, when He said: “He that sent me is with me; the 
Father hath not left me alone.” I think that in these words one 
sees the key to Christ’s consistency and truthfulness. In the time 
of popularity and in the time of unpopularity, He recognized that 
God was with Him; and so I want to say that the one spiritual pre- 
requisite is that we men and women who mean to serve God, either 
here or abroad, should live in a constant, holy fellowship with God 
Himself. 

I see that God never sent a man alone to do His work. To 
shrinking Moses He said, “I will be with thy mouth.” To Joshua 
He said, “As I was with Moses, so I will be with thee.” To sensi- 
tive Jeremiah He says, “Be not afraid . . . for I am with 
thee.” To Paul, in the midst of licentious Corinth, He said, “Be not 
afraid, but speak, for I am with thee.” And I see that when He sent 
forth His disciples on the world-wide commission, He coupled with 
His commission the promise of His presence through all the ages. 
And when we read in the Acts of the signs and wonders and mir- 
acles which those first disciples did, we find the secret of it all in 
one phrase, “the Lord working with them.” 

We have been hearing a good deal about the prospects of the 
evangelization of the world in this generation, and certain arith- 


PREREQUISITES FOR THE PRESENTATION OF CHRIST 123 


metical calculations have been offered to us. I feel most suspicious 
of all those calculations, for it is not by a multitude of men that the 
world is going to be won for Christ. As well think that by the send- 
ing forth of 100,000 phonographs into the foreign field the world 
will be brought to Christ. What we want is only one type of men 
and women—men of wisdom, who have learned to keep company 
with God and are going forth as His servants, in His fellowship. 
This is the only type of man who is going to help much in the evan- 
gelization of the world in this generation. I think the supreme 
lesson of the lives of such men as Brainerd, of Moody, of Hudson 
Taylor, and others, is just the unmeasured possibilities for evangeli- 
zation that lie in a single life wholly yielded to God. I know that 
we have come in these days to a time of great self-sufficiency, and 
we think that our organization is now so perfected that we can by 
means of executive ability and high training become efficient mes- 
sengers of God. But I am quite sure of this, that when a man is 
projected out into the foreign field, and lives alone, the supreme 
test of his usefulness in the years that come will be whether he has 
learned that he is identified with God, that his work is God’s work, 
and God works with him. I think of Luther’s bold word in the day 
of crisis, “Lord, Thou art imperiled with us.” It is the absolute 
certainty that God has sent us and has not left us alone, that will 
keep us hopeful and optimistic in the day when riot and insurrec- 
tion threaten to swamp the Church of God, or when backsliding 
and sin mar and spoil that Church which He is calling out to Him- 
self. 

I think of an incident that happened, a word that was spoken 
during our church crisis a year ago in Scotland, when the House 
of Lords made a certain decision which suddenly deprived our 
Church of all its property, and seemed to blot out a bright future 
of usefulness in the world. When the decision had been given and 
Dr. Rainy, the spiritual father and great ecclesiastic in Scotland, 
was leaving the House of Lords, along with the leading counsel, 
the leading counsel came up to him in a moment of supreme depres- 
sion, and he said, “If at the first hearing Lord Shand”—one of the 
judges—“had not died, that decision would have been reversed, 
would have gone in our favor.” Dr. Rainy’s only reply was, “His 
death seems like a Providence.” I think that was the answer of a 
man who believed that his cause was identified with the cause of 
God, that he was working with God, and that though God may 
defeat our methods, God still must triumph. 

I want to press this truth on you for two or three reasons. First 
of all, I believe that this continual fellowship is necessary, if a man 
is going to fulfil the special service of the missionary. There is 
only one aim before us missionaries; it is the presentation of Jesus 
Christ to the world. I do not for a moment fancy that such an aim 
in any way limits the methods which we may use. Everything 


124 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


which elevates the social conscience, which purifies administration, 
which sanctifies laws—every method of that sort may become an 
avenue to lead to Jesus Christ. But this I say, that these things by 
themselves are useless; that unless those avenues lead directly to the 
living Christ, we are only doing a temporary work which will not 
last through the ages. I say, too, that if we who lead along those 
avenues are not to end in a maze, we must step side by side with 
Jesus Christ, that the people may at last reach to Him. Let me 
press it. I believe that the supreme end of the missionary cannot 
be attained by anything else than by spiritual methods, by spiritual 
ambitions, the elevation of the human race until it returns to God 
and the face of God is again formed in man. 

I know that missionaries are busy men. I fancy there are few 
lives lived in this earth so continually and sustainedly strenuous, 
but I cannot help believing that haste, activity, will not attain our 
ends, that these ends are far more spiritual; they will not attain to 
Christ. There is so much to do in the foreign field and so little 
time in which to do it, that a man is apt to be carried away in a tor- 
rential rush, that he is apt to forget the first things and the first 
power. Artisan missionaries work like galley-slaves; the doctor 
moves among crowds of patients; the clergyman is busy from morn- 
ing to night in administrative, or in pastoral and evangelistic work; 
and at the end of the day the impression is, “How busy we are!” 
when it ought to have been, “How near God is!” 

We know that in this world there are many things that can 
be attained by activity, by haste. The engineer may overcome many 
a natural difficulty by sheer genius and by work. The financier may 
overstep many a hindrance by methods good or evil and add to his 
capital by continuous work. But I say that Jesus Christ cannot 
be presented to the world except by spiritual methods and by liv- 
ing in the fellowship and company of Christ. Therefore, one of the 
first lessons a man must learn in the foreign field is that he must 
have the grace to limit himself, to limit his activities, to refuse to 
run on sidings, and to take time to cultivate the friendship of Christ. 
One hour’s work from a man who lives with God is worth ten 
hours’ work from a man who lives alone. It may mean a less quan- 
tity of work, but it must mean an immense addition to the energy 
of the service we are rendering. My brothers, if we neglect this, 
we shall teach false lessons to the heathen. We shall be teaching 
worry when we ought to be teaching peace, irritability when we 
ought to be teaching forbearance, passion when we ought to be 
teaching love; and our whole life will be a travesty of the life of 
Jesus Christ. No; when one looks at the world and the forces 
we have got to meet, one cannot help being certain of this, that 
there is no other power in the world which can overcome but the 
power of the presence of God with us; for we fight not against 
the powers of this world, but against the rulers of darkness, against 


PREREQUISITES FOR THE PRESENTATION OF CHRIST 125 


all the constant evil passions of man, and there is nothing else that 
will overcome. 

I remember the words of Hudson Taylor when he embarked 
on his great enterprise for the evangelization of inland China, how 
God seemed to say to him, “I am going to evangelize inland China, 
and I will do it through you if you walk with me.” I remember 
Dr. Laws, our father in Central Africa, telling me that in the days 
of their quixotic enterprise, when they pushed up into the interior 
with the Gospel and men thought they had gone on a mission of 
death and failure, that there were only two words in his mind 
through the whole of his canoe journeys, “God lives, and my father 
is praying.” He recognized that the triumph that was coming was 
not coming to him through the wisdom of their arrangements, but 
because God was joined in a holy partnership with them for the 
evangelization of inner Africa. 

I see that it is true, as one reads the story of the missionaries 
who lived through days of failure, as well as in the story of those 
who lived in the days of triumph, that the only thing that kept them 
true to Christ who commissioned them was the fact that God lived 
with them and God worked with them. Has it not been impressed 
on the world during these last few months that there is no true tri- 
umph of God wrought except where God is the predominant part- 
ner and the only one visible? Is not this the whole story of the 
Welsh revival, how the leader was often invisible, often refused to 
speak, often refused to appear at the meetings, and the work went 
on spontaneously, for there was no other arm visible but the arm 
of God. Read the story of David Brainerd here in America among 
the North American Indians, and you will see in his reports to his 
commissioners a paragraph that runs something like this: “I never 
saw the work of God appear so independent of means. I seemed 
to stand still and do nothing; God seemed to work alone.” My 
brothers, if we are going to impress Jesus Christ on the world, we 
must learn this lesson of being willing to be forgotten, of being 
willing to be despised, if only Jesus Christ is made visible and al- 
lowed room to work. 

I pass on to another point. I think that this recognized friend- 
ship of Jesus Christ is very necessary, if a man is going to retain 
spiritual sensitiveness and so persuasively present Jesus Christ to 
the world. Let us not deceive ourselves. The foreign mission field 
is no hotbed for saints. I think, rather, that it is a place of dreadful 
spiritual tragedy. There men live away from all the holy influences 
of Christian society; they live among others where the social con- 
science is pitched on a lower key than anything we know of here 
at home. They hear things daily that they ought not to hear, see 
things they ought not to see, and the tendency is always for what 
is fine in us to grow coarse, to sympathize with clay. I am sure 
of this, that there is no other deliverance for us, no other means 


126 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of retaining holy, spiritual sensitiveness, responsiveness to God, 
than that we should live with Him. Let a man once lose spiritual 
visions, cease to hear the holy sound of God speaking, and his effi- 
ciency is weakened, if not entirely destroyed. Think of Henry 
Martyn, a man who was eminently efficient in the presentation of 
Jesus Christ. He made as the motto of his life: “I am born for 
God only. I wish to have my whole being swallowed up in the 
will of God.” The result of this continual spirit of devotion of 
Martyn was that, although living among all the degradation of 
Mohammedanism and of heathendom, he never lost his sensitive- 
ness, his horror of sin, and his intense appreciation of Jesus Christ. 
One time, when a Mohammedan was speaking derisively of Christ 
to him, he said to this Mohammedan: “I could not endure exist- 
ence if Christ were not glorified. It would be hell to me, if He were 
always to be thus dishonored.” And when the Mohammedan, in 
surprise, asked him how this could be—why he should feel so— 
he said: “If you pluck out my eyes, I cannot tell you why I feel 
pain; it is just feeling; and it is because I am one with Christ that 
I am thus so dreadfully wounded.” It is a fact that the man who 
is going to present the true Christ to others must have something 
of this painful fellowship with Christ, bearing daily something of 
the stigmata of Christ, wounded with the sins of the world, never 
losing a sense of the eternal horror of sin and the continual attrac- 
tion of Jesus Christ. 

I do not believe that there is any other type of man who can 
truly reflect Christ to the world. You go into the foreign field as 
Christ’s emissaries. Men look on you that they may discern the 
face of God, and it is that type of life that you are going to live 
daily which will interpret God to the people you are living among. 
I wonder what kind of lesson we are going to teach to the world 
that we are going to live in. What kind of reflection of Jesus Christ 
are we going to give? I see in one of the wise instructions of the 
Church Missionary Society to its missionaries a paragraph that 
reads like this: “The conscientious industry of Christian mission- 
aries is not denied, but assertions are made in various quarters that 
the high spiritual tone, the strong devotion which makes self-sacri- 
fice easy, and which manifests to all around that the missionary is 
absorbed by love to his Lord and to his work for the Lord’s sake— 
that these are not always so evident as might have been looked for.” 
I think it is so true of most of us. We are strenuous, yes; we are 
busied night and day. Strenuous in what? Is it in the multitude 
of our organizations, or in our passion to be absorbed in God? We 
have left our mark on the land. What mark? The mark, perhaps, 
of industry, of a multitude of schools, of perpetual itineration; or is 
it the mark of the intensity of the glory of God that is shining 
through us? Here, surely, is our first work—first in point of im- 
portance, of pre-eminence—that God shall be sought day by day, 


PREREQUISITES FOR THE PRESENTATION OF CHRIST 127 


His company cultivated until there is one atmosphere going forth, 
surrounding us, and that is the atmosphere which tells of God. 

And last, the company of God is necessary if we are going to 
have that character which most efficiently commends Jesus Christ 
to the world. Holiness is not found anywhere else. Activity does 
not produce it; it comes straight from the life of God. If I am 
going to be holy, I must let God come to me, I must depend on 
God, on His company, and on nothing else. You little know how 
much your character is built up by the society in which you live. 
You do things because your society approves of it; you refrain 
from other things because these things are disapproved; but when 
you go out into the foreign field, false props are removed; you are 
alone, alone amidst daily temptations, with no one to depend on but 
your companion, God. Then your true character appears. The 
platform lights are turned down; you stand in the clear searching 
daylight. Past reputation is nothing; public appearances are noth- 
ing; the man you are will be known by your colleagues, by the 
natives around you. If passion, or greed, or selfishness stain your 
character, you will immensely limit your usefulness and power of 
presenting Christ. There is no finer offering that we can give to 
the world than that we should give character stamped with the 
image of God, that we should be as men in whom God lives, and in 
whom God is forming Himself. Holiness is a flower not of this 
world’s growth, and when men see it they recognize that another 
world has made it; and if, day by day, you try to live so disciplined, 
so much in the communion of God Himself, there must come to you 
something of the image of Jesus Christ, which will be your best and 
daily testimony to the power of Christ in the world. 

In Scotland we have the memory of a man whose life has been 
the inspiration of thousands: M’Cheyne is his name. Dr. Andrew 
Bonar’s wife was led to Christ through him, and she always said: 
“Tt was not his matter nor his manner that struck me; it was just 
the living epistle of Christ, a picture so lovely that I would have 
given the whole world to be such as he is.” A minister in the north 
met M’Cheyne and was in his company for a little while, and he 
said he never met a more Jesus-like man in the world, and he went 
into his room to weep and to give himself to God. God help us, is 
there anything of this atmosphere in our lives, that the men and 
women who live with us daily in college, that the heathen around 
about us in the foreign field, are compelled to recognize that Jesus 
Christ is in us, to see the very image of God reflected in our daily 
conduct and work. The artisan, or teacher, or doctor, or minister, 
who so lives that God lives through him, will be the man who will 
best commend Christ, whose service will be constant, moment by 
moment, day by day. We speak much of power for service. There 
is a greater gift, power to be holy and to be Christlike. He surely 
is least in the Kingdom of God who, while he may win multitudes 


128 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of souls, forgets to discipline his own character, to get it sweetened 
in the atmosphere of Jesus Christ. He surely is the most efficient 
and Godlike servant who, day by day, seeks to live beside God until 
God is formed in him. 

Let me press it on you. My brothers, seek the company of 
God, not for efficiency in your service, but for His own sake. Do 
not let your individual need be buried in your profession. You need 
God and Christ for your own sake first, before you need Him for 
efficiency in your profession. Seek Him for what He is, and seek 
Him for what you are and what you need, and then you will have 
efficiency. Goodwin, one of our old theologians, says: “I have 
known men who sought God for nothing else than just to seek 
Him, to come to Him, they so loved Him; they scorned to soil Him 
or themselves by any other errand, but just came to Him that they 
might be alone in His presence.”’ Of such surely was Thomas 
Bradwardine, an old archbishop of Canterbury, who prayed thus: 
“Thyself, my God, I love; Thyself for Thyself above all things, for 
Thyself I love. Thyself I desire as a final end. Thyself for Thy- 
self, not for aught else, I always and in all things seek with my 
heart and whole strength, with groaning and weeping, with con- 
tinual labor and grieving. If Thou dost not bestow on me Thyself, 
Thou bestowest on me nothing. If I find not Thyself, I find noth- . 
ing.” Let us seek this passionate devotion to Christ Himself for 
His own sake. It is the man who, like Zinzendorf, cries, “I have 
one passion, and that is He, He only;” it is that type of man who 
will daily present Christ. On the drugs that he prepares in his dis- 
pensary, in his class-room, on all his work, there will be one stamp, 
“Holiness unto the Lord;” and the one testimony of his life, mo- 
ment by moment, and day by day, will be Jesus Christ and the 
supreme, ineffable excellence of Christ, whom he is presenting to the 
world. 


MISSIONS AND THEIR WIDER RELATION- 
SHIPS 


A Diplomat’s View of Christian Missions 
The Relation of Christian Missions to Diplomacy 


The Relation of the Student Volunteer Movement to . 
International Comity and Universal Peace 


The Secular Press and Foreign Missions 


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A DIPLOMAT’S VIEW OF CHRISTIAN MISSIONS 


RIGHT HONORABLE SIR HENRY MORTIMER DURAND, G. C. M. G., K. C. 
S. I., K. C. I. E., AMBASSADOR OF GREAT BRITAIN IN THE UNITED 
STATES 


I FEEt that I have been highly honored by the invitation to meet 
you here and to address this great gathering. 

I will not detain you very long, for I know that there are many 
here who are far better fitted than I am to speak upon the various 
subjects you have met to discuss. But, as I understood it, those who 
invited me wished to have from a layman who has spent five and 
twenty years of his life in the East some observation upon mission- 
ary work in that part of the world, regarded from a layman’s point 
of view. I propose to speak to you for a few minutes on those lines. 

I dare say you will not be surprised if I begin by saying that in 
those parts of the East where I have served, missionaries are not 
always regarded with favor by the officials, merchants, and others 
with whom they are brought into contact. I have known many lay- 
men who believed in missionary work and supported it heartily, but 
I have also known many who did not. I have often heard it argued 
that missionary work in those regions is at best wasted and is often 
harmful; that practically no results follow from the expenditure of 
so many valuable lives and of so much labor and money, which 
would be more usefully expended at home; that the missionaries 
make few converts, and that those they make cannot be trusted ; that 
by attacking the religion of the people about them the missionaries 
arouse hostility against all Christians; and that they are in fact a 
perpetual source of embarrassment and anxiety to their governments. 
I have heard these things, and things worse than these, said of the 
missionaries. It must be admitted that they are not universally pop- 
ular among their countrymen in the East. 

Now I am not going to discuss the subject in detail. In the first 
place, it would be useless and unpractical to do so. The real ques- 
tion involved in it has been settled already by our two nations. Every 
one in this hall, or out of it, knows that neither England nor America 
will take her hand from the plow and abandon the field of foreign 
missions. And secondly, if that question were still open, there are 
many men here immeasurably more competent than I am to examine 
one by one the statements made, to show how far they are true, and 


131 


I32 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


how far they are false, and also to show, if there is a measure of 
truth in them, to what extent they should be allowed to influence 
the attitude of Christian people toward foreign missions. For my 
part, I shall not attempt any such comprehensive examination of the 
subject. 

All I wish to say and what I feel bound to say is this, that in so 
far as my personal experience goes, the charges brought against mis- 
sionaries and their work are many of them untrue and exaggerated, 
and that the amount of good they do is greatly in excess of the al- 
leged harm. I have, it is true, met injudicious missionaries, and I 
have known Christian converts of a very undesirable type, and I 
have been saddened at times by seeing devoted men and women ap- 
parently throwing away their health and their lives with no result. 
There are shadows to the picture. But the picture, on the whole, is 
very far from being a dark one. 

As to the good done by missionaries, will you excuse me if be- 
fore speaking of my personal experience, I mention my father’s? He 
was a soldier, one of the group of soldier statesmen who did so much 
during the last century to build up our Indian Empire. Sixty years — 
ago he was governing British Burma, and there he became ac- 
quainted with the American Baptist missionary, Judson. I have a 
book containing an article on Judson’s life, which was contributed by 
my father to the “Calcutta Review” in 1850. It speaks of the Baptist 
missionary as a man of unconquerable spirit, entirely free from self- 
ishness, from avarice, from all the meaner passions, above all, as a 
man of real humility. Judson’s labors and sufferings are described, 
his twenty-seven years’ toil over his Burmese translation of the Bi- 
ble, his long imprisonment in fetters by the Burman king, his strug- 
gle against failing health, finally his death. The article ends by 
telling of “very important services he rendered to the British gov- 
ernment,” of the “information and advice” given by him to succes- 
sive administrators of the province, of his coming forward as “a 
powerfully auxiliary to a diplomatic mission,” ready to “devote his 
great ability and thorough acquaintance with Burma, its princes and 
its people to aid in the conduct of negotiations.” Finally, the article 
dwells on the fact that, though the Burmese were his particular 
charge, the British soldier shared his love and sympathy, and that 
many an officer and man of our army had cause to bless his name. 

I find this article between one upon the British administration 
of Central India and one describing the battles of the second Sikh 
War, in both of which spheres of action the writer had served. It is 
written not by a missionary, but by a soldier and administrator, who 
had ruled British Burma itself and had the best means of knowing 
whether Judson did good or harm. May not this testimony be taken 
as some set-off against the criticisms I have mentioned? 

No doubt it would be said that there are not many Judsons, and 
that is true. But I have seen enough of the work of the missionaries 


A DIPLOMAT’S VIEW OF CHRISTIAN MISSIONS 133 


to know that there are among them a very great number of devoted 
and able men whose work it is a shame to disparage and decry. The 
lives of those whom I have known have been almost without excep- 
tion an example to all about them—an example which some of their 
detractors would do well to follow. Many of them have been men 
of the highest culture. I have never known any class of men in 
the East who had such knowledge of the native languages. This 
point has often been made the subject of remark. It stands to rea- 
son that the command of language needed to enable a man to argue 
upon religious and metaphysical questions is far greater than that 
required for the discharge of ordinary official or military duties. 
Further, I have found that in knowledge of the people, of their 
customs and feelings, the missionaries were, as a rule, far ahead of 
the officials. That fact also is easy to understand. And it enables 
the judicious missionary to afford at times, as Judson did, the most 
valuable aid to the official who will consult him. 

Of course, as I have said before, all missionaries are not judi- 
cious. I have known some who were injudicious, and an injudicious 
missionary can at times be as powerful for mischief as an injudicious 
diplomatist—if, indeed, there can be an injudicious diplomatist. I 
trust there is no such person in existence, though I confess that when 
I find myself addressing a missionary conference, I have some doubts 
on the subject. 

Altogether, so far as my experience goes, missionaries who obey 
the laws of the country in which they reside and who are gentle and 
considerate and courteous to all about them, very rarely get into 
trouble, and are a help, not a hindrance, to their countrymen. Of 
course, they do get into trouble occasionally, and deplorable outrages 
occur ; for some of the “heathen” are as fanatical as some professing 
Christians, and Oriental governments are not always strong enough 
to keep their fanatics in order, as we now, to some extent at least, 
manage to keep ours. But there is much religious toleration among 
Orientals in general, for people who behave properly. Indeed, the 
spirit of religious toleration is at times one of the difficulties with 
which the missionary has to contend. I remember, for example, 
talking one moonlight night in India to a high caste Brahman and 
trying to get at his real views. The upshot of it was that he said: 
“Sahib, all religions are good. The Mohammedans turn to Mecca 
when they pray, and the Hindus pray to Vishnu and Siva and other 
gods, and the Sahib-lok pray to Christ; but over all is the great 
Nayayan, the Lord, to whom all these differences are nothing.” It 
is not easy, I imagine, to argue with a man who holds so compre- 
hensive a faith. Even Mohammedans, whom many Christians regard 
as specially fanatical, can show much toleration to a man who treats 
their religion with respect, and asks only for an opportunity of tem- 
perately explaining his own. There is a missionary now present 
who is a striking example of this. Not long ago he was invited by 


134. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


an influential mollah, or priest, to speak in one of the largest and 
oldest mosques in Persia. There was a large audience. After offer- 
ing prayer and reading the story of the Prodigal Son, the missionary 
preached to them about “repentance.” He was treated with much 
kindness, and after the service the Mohammedan priest took the 
missionary home with him to tea, with a number of other priests 
and chief men of the town. The day was a Friday, and the mission- 
ary’s sermon followed the regular Mohammedan prayers. If I did 
not know that story to be true, it would seem to me incredible. I 
suppose that any ordinary white man who had found himself unin- 
vited in that mosque would hardly have escaped with his life; but 
the missionary who was invited there, who is now here among you, 
was one of the American Presbyterian missionaries at Teheran, Rev. 
Lewis F. Esselstyn, and that man has to my certain knowledge 
gained to a very remarkable extent the respect and liking of the Per- 
Sians around. 

I could tell you one instance of their respect for that mission 
that only occurred to me to-day. When I left Persia some years ago, 
the cemetery attached to the American mission, and in which also 
the English dead used to be buried, was a stony wilderness which it 
made one’s heart ache to see. In that country everything will grow 
if there is water, but water is very difficult indeed to get and is most 
precious. Owing to the respect and liking inspired by the Teheran 
Mission among the Persians, a prominent Persian came forward and 
gave to the mission free of charge a practically unlimited water sup- 
ply, and that desert cemetery is now becoming a garden. 

As to the sincerity of Christian converts in the East, let me cite 
one instance out of many which I have known. A few years ago I 
was traveling in the mountains of Western Persia, when a man came 
to see me in the suite of a Persian official. After our business was 
over, this man spoke to me, and told me that he was a Christian. He 
said he had been in training for the Mohammedan priesthood, but 
that a chance meeting with a Nestorian on the frontier had led to 
his reading the Nestorian Bible. Gradually it dawned upon him 
that the religion it disclosed might be the true one, and after a visit 
to some missionaries he had been confirmed in this belief. He then 
openly embraced Christianity. He was, when I saw him, living 
among Mohammedans; and though he assured me. he was not ill 
treated on account of his change of faith, his position can hardly 
have been a pleasant one. It is not easy to see what reason he could 
have had except sincere conviction for acting as he did. 

I should like, by the way, to take this opportunity of expressing 
publicly my gratitude toward the Teheran Mission for their unvary- 
ing kindness to our people. We have a large legation there and 
about a hundred British subjects, but we are entirely dependent upon 
the American Mission for all religious offices. Our people turn to 
them for every kind of help and always with the certainty of re- 


A DIPLOMAT’S VIEW OF CHRISTIAN MISSIONS 135 


ceiving it. I can hardly exaggerate the debt of gratitude we owe to 
them. This, however, is another story. 

To sum up, the fact is that it lies in great measure with the 
people who choose and send out men to mission work whether the 
missionaries do harm or good. Missionary work is difficult and 
delicate work, and in fairness to government, as well as to indivi- 
duals, hot-headed and tactless men, however devoted, should not be 
sent out to do it. May I quote to you on this point the words of 
Judson himself? “In encouraging young men to come out as mis- 
sionaries, do use the greatest caution. One wrong-headed, conscien- 
tiously obstinate man would ruin us. Humble, quiet, persevering 
men; men of sound, sterling talents, of decent accomplishments, and 
some natural aptitude to acquire language; men of an amiable and 
yielding temper, willing to take the lowest place, to be the least of all 
and the servants of all; men who live near to God and are willing 
to suffer all things for Christ’s sake, without being proud of it— 
these are the men we need.” 

Provided that missionaries are of that stamp, and many of those 
whom I have known in Persia and elsewhere were of that stamp— 
then I can only repeat in words I have used before to-night, that if 
I were ever again an administrator or a diplomatist in a non-Chris- 
tian country I would from a purely business point of view, as a 
government official, far sooner have them than not within the limits 
of my charge. And I believe from what I have seen that the people 
of the country, too, would far sooner have them than not have them. 

May I say one word to the young men, if there are any here, 
who contemplate going out as missionaries to the East? I do not 
wish to discourage you, but I beg you to consider earnestly before 
you go whether you are really fitted for the task before you. Do not 
be misled by love of excitement, or adventure, or by the glamor of 
the East. It has a wonderful glamor, and any man of thought and 
feeling who has been out there will “hear the East a-calling” for 
many a year. But a great part of a missionary’s work, as indeed a 
great part of the work of every profession, is hard drudgery. To 
master an Oriental language, as you must master it if you are to be 
of any use, is itself a labor of years. Judson used often to sit and 
study his Burmese for twelve hours out of the twenty-four, and, as 
I have said, it took him twenty-seven years to complete his transla- 
tion of the Bible. That is the kind of toil you must be ready to face. 
I once saw a missionary attempt to convert an Afghan., His manner 
of doing so was to walk up to the Afghan on the road and say in 
very bad Persian, which was not really the Afghan’s language, 
“Christ is the Son of God.” He repeated the remark twice, receiv- 
ing each time a monosyllable answer, and then he sheered off, hav- 
ing apparently no more Persian at his command. This is the sort 
of thing which causes the enemy to blaspheme. And remember Jud- 
son’s warning. Do not be tempted to spiritual pride. Do not stand 


136 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


aloof and condemn the diplomatist, or the administrator, or the sol- 
dier, because their lives and their views are not what yours are. 
They, too, know some things—some things which you cannot know 
—and they, too, are trying to do their duty. Above all, never look 
down upon the soldier. He may be rough and reckless at times, but 
he is always ready to lay down his life for his country, and all good 
missionaries should honor the soldier’s uniform. 

If you are ready to go out in that spirit, in the spirit of Judson, 
then go, and God be with you. That He will be with you, I have not 
the shadow of a doubt. 


THE RELATION OF CHRISTIAN MISSIONS TO 
DIPLOMACY 


GENERAL JOHN W. FOSTER, LL. D., EX-SECRETARY OF STATE 


I HAVE been asked to speak briefly on the relation of diplomacy 
to Christian missions. 

The greater part of the entire foreign mission effort now being 
put forth by the Christian churches of the world is directed toward 
Asia. Across that vast continent, from west to east, stretch a series 
of non-Christian countries—the Turkish Empire, Persia, Tibet, 
China, Korea, and Japan. The first two are ruled by tyrants in- 
spired by a bitter hatred to Christianity, and none of them, except 
Japan, have any of the restraints of a constitution or an orderly 
administration of justice and law. 

For these reasons the Christian nations have found it neces- 
sary to exact from them the observance of what is termed the prac- 
tice of exterritoriality. This is the exemption under certain condi- 
tions of the citizens or subjects of the Christian nations in those 
countries from their laws and jurisdictions. It is based upon the 
theory that for certain purposes they carry with them the territorial 
status they would have if in their own country. This exemption 
is regulated by treaties, or other diplomatic agreements, and is not 
uniform for all the countries. In general, it may be stated, subject 
to certain exceptions, that an American citizen resident or found 
in those countries, when charged with a crime or an offense against 
the local law or custom, must be tried by his own diplomatic or 
consular representative; and if found guilty, the punishment must 
be meted out by such officer. American citizens also enjoy other 
privileges in non-Christian countries which I have not time to de- 
tail. On this account, American diplomatic representatives in Asia 
have more intimate and responsible duties toward their countrymen 
than those accredited to Christian powers. 

The system of exterritoriality is one which makes the govern- 


Se a 


RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 137 


ments where it is enforced very restive, and they look forward more - 
or less impatiently to the time when it may be abolished. For nearly 
half a century after Commodore Perry opened the gates of Japan, 
that country labored under the exterritorial disability; and it was 
not until some years after she had adopted a constitution which 
guaranteed freedom of religious belief and worship, and the other 
civil rights, and had put in operation a system of jurisprudence and 
an administration of justice modeled after that of the Christian na- 
tions, that she was released from that thralldom. 

The resentment of non-Christian countries because of the prac- 
tices of exterritoriality is more likely to manifest itself against mis- 
sionaries than other classes of foreigners, and the diplomatic rep- 
resentatives of some governments are more on the alert for the 
maintenance of their rights than others. The French representa- 
tives in Asia have shown special zeal for the defense of their mis- 
sionaries, who are almost exclusively Catholics. Whether their 
conduct will be affected by the abrogation of the Papal Concordat 
remains to be seen. Germany made the murder of two German 
Catholic missionaries the occasion of the seizure of an important 
Chinese port, a large area of territory, and the practical control of 
an entire province. The government of the United States has held 
that American missionaries in foreign lands were entitled to the 
same protection as American merchants, or any other class law- 
fully in such lands. 

But in most of these Asiatic countries special privileges have 
from time to time been obtained for missionaries. In the bigoted 
Empire of Turkey, for instance, the zeal of the French government 
for the Catholic missionaries has forced the Ottomans to grant them 
one concession after another; and under the “favored nation” prin- 
ciples, the Protestant missions have shared in these favors. In 
1858 the United States and other Christian powers secured from 
China an express stipulation that the missionaries might teach their 
doctrines without being harassed or persecuted, and Chinese con- 
verts should in no case be interfered with or molested. In the same 
year our minister to Japan negotiated a treaty which granted free- 
dom of religious worship; and some years later the representatives 
of the Christian powers intervened to bring about the abolition 
of the old anti-Christian edict. The last treaty negotiated by the 
United States with China is so recent (1903), and contains such a 
remarkable article, that I think it worth while to quote it in full, 
as follows: 
| “Article XIV. The Principles of the Christian religion, as 
professed by the Protestant and Roman Catholic Churches, are 
recognized as teaching men to do good and to do to others as they 
would have others do to them. Those who quietly profess and 
teach these doctrines shall not be harassed or persecuted on ac- 
count of their faith, Any person, whether citizen of the United 


138 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


States, or Chinese convert, who, according to these tenets, peace- 
ably teaches and practices the principles of Christianity, shall in 
no case be interfered with or molested therefor. No restrictions 
shall be placed on Chinese joining Christian churches. Converts 
and non-converts, being Chinese subjects, shall alike conform to 
the laws of China; and shall pay due respect to those in authority, 
living together in peace and amity; and the fact of being converts 
shall not protect them from the consequences of any offence they 
may have committed before, or may commit after, their admission 
into the Church, or exempt them from paying legal taxes levied 
on Chinese subjects generally, except taxes levied and contribu- 
tions for the support of religious customs and practices contrary 
to their faith. Missionaries shall not interfere with the exercise 
by the native authorities of their jurisdiction over Chinese subjects; 
nor shall the native authorities make any distinction between con- 
verts and non-converts, but shall administer the laws without par- 
tiality, so that both classes can live in peace. 

“Missionary societies of the United States shall be permitted 
to rent and to lease in perpetuity, as the property of such societies, 
buildings or lands in all parts of the Empire for missionary pur- 
poses and, after the title deeds have been found in order, and duly 
stamped by the local authorities, to erect such suitable buildings 
as may be required for carrying on their good work.” 

The foregoing is sufficient to show that the diplomatic and 
consular representatives of the United States and the American 
missionaries must necessarily have important and close relations 
with each other. This would be so if the practice of exterritoriality 
were the only bond for bringing them together. But the precision 
with which our treaties have been drawn with the Asiatic govern- 
ments, the interest which our government at all times has shown 
in the work of the missionaries, and the care it has taken in securing 
the free exercise of their labors and in marking out their duties and 
those of their converts to the local authorities, constitute a certain 
oversight by our diplomatic representatives in those countries and 
an obligation and privilege on the part of the missionaries which 
neither can disregard. 

I am happy to say that, with a few unimportant exceptions, the 
American representatives in the Orient and in the Far East have 
properly interpreted the spirit of their government; and in their 
relations with the powers to which they have been accredited, and 
to their countrymen engaged in the mission work, they have shown 
that they were the representatives of a Christian nation. Judged 
by the results accomplished, Commodore Perry was the most dis- 
tinguished American diplomatist in the East. When he steamed 
into the Bay of Yeddo with his formidable squadron, which filled 
the subjects of the Shogun with fear and amazement, he gave them 
their first lesson in Christian institutions. When Sunday came the 


RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 139 


_ free intercourse which had been maintained with the shore was 
_ entirely suspended, and public service, as was the Commodore’s 
invariable custom, was held on the open decks of all his vessels. 
One of the most useful of all our ministers to Japan was Townsend 
Harris. During that unique negotiation with the then inexperi- 
enced and simple Japanese, which resulted in the treaty of 1858, 
he records in his diary, “I shall be both proud and happy, if I can 
be the humble means of once more opening Japan to the blessed 
rule of Christianity.” You are familiar with the good work done 
by the late Colonel Denby, one of the most able and useful of our 
diplomats, and of Mr. Conger, recently returned from Peking laden 
with honors; both of whom were the staunch friends and support- 
ers of the missionaries. I might enumerate others, if time per- 
mitted. 

I am doubtless addressing some young men who aspire to serve 
their country in a diplomatic capacity. It is a laudable ambition, 
and I hope you may attain your desire. I am glad to assure you 
that there opens up in the Far East a wide field of usefulness and 
honor for the Christian citizen of our republic who is so fortunate 
as to go to those lands as the official representative of his country. 
But I address a still larger number of young men who are resolved 
to enter the great mission fields of Asia and to devote their lives 
to this most noble of all causes. It will be a satisfaction to them 
to know that many of their predecessors in their humble avocation 
have been able to render most valuable service to the world, and 
especially to our own government, in connection with the diplomatic 
intercourse of the Western nations with the Far East. 

In the negotiations which resulted in the first treaty ever made 
by China with a Christian nation—that of Russia in 1689—the 
Catholic missionaries were invaluable participants, both as inter- 
preters and advisers. And all through the eighteenth century the 
Christian Fathers were an indispensable part of all diplomatic mis- 
sions which visited Peking. When the British government was 
making arrangements to send the famous Lord Macartney Em- 
bassy to Peking in 1792 to open up political intercourse with the 
Emperor of China, search was made for a competent person to act 
as interpreter, and the secretary of the Embassy records that “in 
all the British dominions not one person could be procured prop- 
erly qualified,” and that after much inquiry two Christian Chinese 
students were found in the mission college at Naples, Italy, who 
were engaged for that service. 

The well-known English missionary and interpreter, Dr. Mor- 
rison, who first, in China itself, translated the Bible into Chinese, 
was the chief interpreter of the second British Embassy in 1816; 
and he acted as the official interpreter and trusted adviser of the 
British government and of the East India Company at Canton for 
some twenty-five years. During the Opium War of 1840, and in 


140 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the peace negotiations, Dr. Giitzlaff, the German missionary and 
historian, was in the employ of the British government, as inter- 
preter and adviser, and was most useful in the negotiations. He 
was also of service to the United States in a similar capacity at a 
later date. 

When the first American diplomatic envoy was sent to the Far 
East by the American government, Mr. Roberts was appointed in 
1832 to negotiate treaties with Siam and other Oriental countries. 
He had first to go to Canton, and there procured the services as 
interpreter of Mr. J. R. Morrison, the son of Dr. Morrison. A 
similar service was rendered for Mr. J. Balestier, the American 
representative, the negotiator of the treaty with Borneo in 1850, by 
Mr. Dean, an American missionary. 

In 1844 Honorable Caleb Cushing was sent to China to estab- 
lish our first diplomatic intercourse with that Empire. He was 
escorted in great state by a squadron of the American Navy. But 
he was utterly powerless to accomplish the great object our gov- 
ernment had in view, until he obtained at Canton the services of 
Dr. Peter Parker, a medical missionary, and Rey. Dr. Bridgman, 
an accomplished Chinese scholar, both of the American Board of 
Foreign Missions. These two gentlemen were made secretaries 
of the Embassy, and through them the negotiation with the Chinese 
plenipotentiaries were wholly carried on to successful completion. 
Mr. Cushing returned to America to receive the plaudits of his coun- 
trymen for an achievement due in large measure to the humble 
missionaries. Dr. Parker became so useful to the government that 
for several years he acted as chargé of the legation, and later be- 
came the Commissioner of the United States to China. 

One of the best known of Americans in China was Dr. S. Wells 
Williams. He mastered that most difficult language, and came to 
be recognized as the first scholar and linguist of all the foreign resi- 
dents. When our government determined to force an entrance into 
Japan, which had been hermetically closed against all foreigners for 
centuries, Commodore Perry was dispatched with a formidable 
fleet, and both America and Europe were laid under tribute to fur- 
nish men of learning and fitness to make the expedition a success. 
But before Commodore Perry could venture on the first diplomatic 
step in his work he had to repair with his fleet to Canton to take 
on board Dr. Williams as his interpreter and adviser; and the nar- 
rative which the Commodore has left of his expedition shows that 
in securing intercourse with the authorities and in the details of 
treaty negotiations, Dr. Williams was his main support, and to him, 
more than to any other person, was the Commodore indebted for 
the complete success of his expedition, which has brought so much 
fame to American diplomacy, and which has given to the United 
States such prominence in the affairs of the Far East. 

When the allied British and French fleets went to Tientsin in 


RELATION OF CHRISTIAN MISSIONS TO DIPLOMACY 14! 


1858 to exact treaties from China, the American minister took with 
him Dr. Williams as his counselor and interpreter, and he played 
a very important part in those negotiations. The minister reported 
to his government, “I could not but for his aid have advanced a 
step in discharge of my duties.” Years afterward, when Dr. Will- 
iams was leaving China to return to America, to spend the evening 
of his life, the Secretary of State, Mr. Fish, wrote him, “Above all, 
the Christian world will not forget that to you more than to any 
other man is due the insertion in our treaty with China of the lib- 
eral provision for the toleration of the Christian religion.” For 
many years after that event the Doctor continued as the trusted 
adviser of our government in all Chinese questions. He left as a 
monument to his industry and learning his Chinese Dictionary, and 
he gave to the world in his “Middle Kingdom” the most complete 
work on China, which is to this day the standard authority on that 
country. 

Another person took a prominent part as the associate of Dr. 
Williams in the Tientsin expedition and negotiations of 1858, Dr. 
W. A. P. Martin, who went to that country as a missionary of the 
Presbyterian Church of the United States. He became proficient 
in the Chinese language and literature, and was called into the ser- 
vice of the Imperial government. For thirty years he held the post 
of the head of the Chinese educational system in the foreign course 
of study, and has acted as an advisor to its foreign office in inter- 
national affairs. He has translated into Chinese our own standard 
author on international law, Wheaton, and other Western publicists. 
He has been of inestimable service to the Imperial government, and 
has been characterized by Minister Denby as “the foremost Ameri- 
can in China.” 

Such are some of the services which Christian missionaries have 
rendered to the Western nations and to China in their political and 
diplomatic relations. It is not too much to say that up to the mid- 
dle of the last century the governments of Europe and America 
were almost entirely dependent upon the missionaries for the direct 
conduct of their intercourse with Chinese officials. 

My object in this brief review has been to show the relation 
which exists in the non-Christian countries between the American 
diplomatic and consular representatives and the missionaries, how 
necessary and intimate must be this relation, and what it has ac- 
complished in classes of representatives of America in the past. Let 
us hope that these Eastern lands, especially Japan and China, may 
continue to work in harmony for the honor of their own coun- 
tries and for the enlightenment and blessing of the hundreds of 
millions of the people of Asia. 


THE RELATION OF THE STUDENT "VOLUNTEER 
MOVEMENT TO INTERNATIONAL COMITY AND 
UNIVERSAL PEACE 

HONORABLE HENRY B. F. MACFARLAND, PRESIDENT OF THE COMMIS- 

SIONERS OF THE DISTRICT OF COLUMBIA 


You recall the story of the English drill-sergeant who was told 
to ascertain the religious proclivities of the awkward squad, and 
who lined them up on the parade ground and said: “Church of Eng- 
land men to the right; Roman Catholics to the left; all fancy reli- 
gions to the rear.” That expresses the old order of division and sep- 
aration between churches and the old order of separation and divi- 
sion between nations. But there is a new order, as this great gather- 
ing of all the churches tells us. During the Spanish War, when we 
were making up again to the mother country because of the great 
service she was rendering us as almost the only benevolent neutral in 
the world, at a dinner party in Washington, an American girl was 
talking to an Englishman, and there came one of those lulls that oc- 
cur in the general conversation, and her voice only went on. She 
was overheard to say, “And I do not see any reason why we should 
not go on loving one another more and more.” Of course, her ref- 
erence was wholly impersonal; it related entirely to international 
comity and even to universal peace. That illustrates the new order. 
Why, the churches have come into comity. There is an interde- 
nominational comity, and I can even see signs of universal peace 
among them; and if comity and lasting peace can come between the 
churches, certainly it can come between the nations. 

We are celebrating this year the centenary of that great simple 
meeting by the haystack at Williamstown of those young students 
who so unwittingly brought glory to their Alma Mater and to their 
country and blessing to the world. But only three years before that 
time, Alexander Hamilton felt that he must face Aaron Burr in duel 
at Weehawken, though he realized that he was going to his death, 
because he did not dare to refuse the challenge lest his influence with 
his country, treasured against that time which he imagined would 
come when he should need once more to exercise it, should be abso- 
lutely imperiled if he declined. It is only a century ago when that 
man, the greatest of our early statesmen except Washington, did 
not dare to refuse a challenge to the duel; and, as we all know, many 

142 


VOLUNTEER MOVEMENT AND UNIVERSAL PEACE 143 


men of less fame among our statesmen for years after that did not 
dare to refuse a challenge to the duel. But the duel has gone from 
among intelligent men in America. It was frowned down and it 
was laughed out, and it has long since gone. Now men settle their 
differences, even their differences about that impalpable thing called 
honor, in the courts or in other civilized ways. 

Nations are slower than individuals to learn and especially to 
learn peace. It seems as though a nation, like a mob, was more 
governed by the baser passions of mankind than is the average in- 
dividual in the nation. But nations, if it be not true that they are 
beginning no longer to learn war, are beginning to learn the advan- 
tages of international peace through international justice; and it is 
a proud thought for us that hand in hand the United States and 
Great Britain have led in this movement. For more than a century, 
from the time of John Jay’s treaty, then denounced but now admired, 
which contained the first provision for international arbitration, the 
United States and England have with slight departures walked hand 
in hand in that pathway. More than a hundred arbitrations to which 
our government was a party occurred during the last century, and all 
the greatest questions that we had with Great Britain were settled 
in that manner. Within the last few years, the nations of the world 
generally have come to see the wisdom as well as the justice of that 
course. They are a long way from universal peace; they are a long 
way from general disarmament, although some nations have begun 
to disarm. But the Hague Convention is a fact; the Hague tribunals 
are a fact. Under the leadership of President Roosevelt a track has 
begun to be beaten to the Hague, and the nations have begun to walk 
in it. We must never forget that the Hague conference would have 
been a failure, whatever its original purpose may have been, if the 
earnest efforts of the American delegates had not been so earnestly 
supported by the British delegates, headed by Lord Pauncefote, the 
late lamented ambassador of Great Britain at Washington. The 
great result has been accomplished of adopting a constitution, of 
setting up an international tribunal, of providing means by arbitra- 
tion and by conciliation, for the settlement of some of the differences 
between nations. Delay has been secured and delay often prevents 
war by cooling angry passions. 

We remember very well that after our own constitution was 
adopted by the soverign states on this continent, and after our own 
Supreme Court was set up to be the arbiter of their differences, it 
was a long time before any important case, or any case at all, was 
taken to that Court, and men sneered at it as at one time men sneered 
at the Hague tribunal; but we know now that we have comity be- 
tween our states and that our Supreme Court has been accepted as 
the arbiter and that its decisions are respected and obeyed; and we 
thank God that universal peace has come between these United 
States. The dream of the poet so long laughed at has now become 


144 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the very plan of the statesmen and is accepted in all governments as 
a settled fact. 

And yet there is much still to be done. Although we have the 
Hague tribunals, although already so much has been done through 
the Hague Convention to avert war, there is yet a great program to 
be carried out. The Interparliamentary Union, made up of 2,000 
members of the parliaments of the civilized world, in which 200 
members of our own Congress are actively engaged, has suggested 
to President Roosevelt, and he has suggested to the Czar, the calling 
of another Hague conference for the completion of the work which 
that conference avowedly left undone. That Union is talking of an 
international congress which shall have at least advisory functions 
and which shall be the beginning of that parliament of man which 
shall culminate in the end in the federation of the world. 

We are asked to consider to-night what you and those whom 
you represent can do for this cause—you, the members of this great 
Student Volunteer Movement, the 3,000 who have gone already to 
perform the service of ambassadors of Christ in the lands beyond 
the seas and all those who remain and all those who are back of 
them, the affiliated students of the universities and colleges of the 
world, 100,000 in number, fortunately represented here to-night by 
their president, Dr. Fries. In thirty lands are these 3,000 representa- 
tives whom you have already sent; in forty lands are these 100,000 
men and women, the very flower of the intellect and of the physical 
power of our time. What can they do—those who have gone, those 
who are to go, those who are never to go—in this great cause of 
bringing the nations into comity and hastening the day of universal 
peace? Every one of you, whether at home or abroad, has influence 
proportionate to your exceptional intelligence, to your exceptional 
educational opportunity, to the exceptional work in which you are 
engaged, and that influence you are to use not only with individuals 
directly and privately, but generally to create that public opinion in 
the world which has brought about all the victories that this cause 
has ever achieved. The quick communication, the telegraph, the 
steamship, the locomotive, which have brought the nations of the 
world around one common table, so that they see and hear one an- - 
other continually—these have made possible a public opinion and an 
influence of public opinion on individuals which is more powerful 
than anything which has heretofore been known. One reason for 
the duel between individuals was because there was less communica- 
tion, less understanding. One reason for wars between nations was 
because there was less communication, less understanding; and the 
great reason of all was that the public opinion of the different coun- 
tries was separated, that there was no common, no international pub- 
lic opinion. But now we have in every country, even in those coun- 
tries which are called non-Christian, a real, a strong, and a constant 
public opinion in favor of closer and better relations between all 


VOLUNTEER MOVEMENT AND UNIVERSAL PEACE 145 


countries. All such organizations as yours—and they have been 
made possible by this same quickening of communication—are of 
the very greatest value, because they bring together men and women 
of good will and because that good will keeps the friendship of 
nations. We are to have peace on earth among men of good will; 
never otherwise. Men who are filled with the passions of avarice 
and hatred will never keep the peace except under the strong arm 
of the law, but men of good will have no difficulty in keeping the 
peace. Here we have before us men and women of all descents, of 
all nations, of all Churches, and we sit together here in brotherly 
love because we are all of good will; and if all men and all women in 
the world were men and women of good will, we should have now 
universal peace. 

Your great service—and it is in my mind the greatest service in 
the world—is to be as ambassadors of Christ. If you go abroad, that 
will be your chief function and your chief honor. But every one of 
you will be also and inevitably a representative of your country, and 
every one of you will have a part in the making of international pub- 
lic opinion. ‘“‘Blessed are the peacemakers, for they shall be called 
the children of God.” They who believe in the coming of universal 
peace are not visionary ; they may rather claim to be men and women 
of vision. We do not look for it in our time; we do not look for it in 
any time until the Prince of Peace comes to reign and becomes in 
fact King of kings and Lord of lords ; but we may greatly ameliorate 
the relations between the nations of the world, as we may greatly 
ameliorate the relations between the men and women of the world 
by ourselves showing and doing equity, by keeping justice and main- 
taining peace, and by using all our personal, official, and organized 
influence to promote just such sentiments among the people of the 
world. 

And yet the bright vision of universal peace must wait upon 
Christ Himself. Chili and Peru, beginning disarmament by selling 
battleships, have built upon the high mountain boundary line between 
them a great statue of Jesus Christ as the Prince of Peace, as the 
One and the only One who can keep peace between nations, or peace 
between individuals; and it is to Him that we all look for that in- 
crease of international comity which shall lead eventually to inter- 
national peace, to universal peace, when all men and all women will 
be men and women of good will. 


‘Down the dark future, through long generations, 
The warlike sounds grow fainter and then cease; 
And like a bell with solemn, sweet vibrations, 
I hear once more the voice of Christ say, ‘Peace.’ 


“Peace, and no more from out its brazen portal 
The blast of war’s great organ shakes the skies; 
But, beautiful as songs of the immortals, 
The holy melodies of love arise.” 


THE SECULAR PRESS AND FOREIGN MISSIONS 
MR. J. A. MACDONALD, EDITOR-IN-CHIEF OF THE TORONTO GLOBE 


Wuat should be the relation of the secular press to the work of 
Christian missions in non-Christian lands? I am asked to answer 
that question, not as an ambassador of state who deals with high 
politics among the nations, not as a missionary official at home or 
as a missionary worker abroad, and not as a student volunteer in 
whose heart the passion for service burns with undimmed ardor. 
None of these qualifications or distinctions are mine. The only 
apology for my place on the program and my presence on the plat- 
form is that I am the managing editor of a daily newspaper. And 
so the opportunity comes again for someone to ask, “Is Saul also 
among the prophets ?” 

As a man’s point of view is a factor in his opinions and judg- 
ments, it is right that I should not conceal the standpoint from 
which I am to view this question. I am a newspaper man, with 
the bias, the limitations, the instincts, and the traditions of my craft. 
For the moment, I am not specially concerned with the religious 
interests at home, or the missionary activities abroad. My perspect- 
ive, my ambitions, my ideals, are those of the newspaper office. 

Now for our question. Here we have the secular press, sending 
its line into all the earth, making its voice heard from Florida to 
the Yukon, the teacher of the public mind, the organ of public opin- 
ion, the university of the common people. Now, what is the rela- 
tion of that institution to the foreign missionary movement? 

I answer that question, as is a Scotsman’s right, by asking an- 
other, and, being a Canadian Scot, I ask two: First, what is the 
function of the press? and, second, What is the newspaper value of 
missionary incidents and missionary movements? 

I. The function of the newspaper is, in a word, to be what it 
professes to be, a newspaper. Its primary function is the collec- 
tion, the organization, the interpreting, and the disseminating of 
news. The daily newspaper presents a report of the world’s doings 
for one day. It holds the mirror up to life and reflects the facts 
of life with more or less definiteness of outline and truth of propor- 
tion. All sorts of facts are reflected, because all sorts of facts are 
there. Quarrel with the facts of life—with its murder and theft and 
bribery and divorce and graft and perjury and multiform immorality 

146 


— 


THE SECULAR PRESS AND FOREIGN MISSIONS 147 


—dquarrel with the facts before you quarrel with their reflection. 
Change those facts into things of beauty and their reflection in the 
daily newspaper will be a joy forever. 

The proportion and the perspective of the newspaper, the space 
given to this class of news and to that, the sweep of its survey and 
the interpretation of its facts, will depend on the resources of its 
counting-room, the needs of its constituency, and the quality of 
its ideal. 

The typical up-to-date newspaper has its eyes on the ends of 
the earth. Not only the social function in the next street, but to- 
night’s happenings in politics, in trade, in international affairs, 
whether they be in Britain, or continental Europe, or Africa, or the 
Orient, will be told in the morning to the people of the United 
States and Canada. The press has its finger-tips on the pulse of the 
world, and the heart-beats of civilization are counted and the health 
of the world bulletined in the office of the daily newspaper. 

II. Now, in that world-survey should a place be made for 
news and views of the world’s evangelization? A place is made for 
world-wide politics and trade and social scandal and industrial revo- 
lutions and wars and rumors of wars. Of all these the Associated 
Press tells the daily story, and special cables supply the “scoops.” 
A “scoop” or a “beat,” in diplomacy, or in foreign politics, or in, 
international intrigue, is a front-page feature for a wide-awake news- 
paper. Of what value is a “scoop” in foreign missions? 

I answer that question, not as a missionary, or a missionary 
advocate, but solely as the editor-in-chief of a daily newspaper; and 
I say that in my judgment the work of Christian missions in non- 
Christian lands contains, and could be made to supply, as import- 
ant news, and often as sensational a story, as is ever carried by the 
cables or told by the press. 

What gives public interest and sensation to any news item from 
a foreign land? It is its broadly human features, its intimacy and 
touch with thought and life at home, and its bearing on the fortunes 
of civilization abroad. And those characteristics belong to inci- 
dents and movements in foreign missions just as truly, and quite 
as largely, as to news that originates in the secret places of the dip- 
lomats, or at the legations, or in the foreign office, or among the 
traders, or capitalists, or social nabobs. 

(1) I have said that a foreign news-item, to be interesting, 
must have broadly human features. Every editor knows the news- 
paper value of the human element in a story. A thing might happen 
in Nashville to-night, the parties involved might be obscure and 
hitherto unheard of, but in the incident there might be condensed 
and concentrated some of the master passions, some of the universal 
elements of human nature, and that story would be flashed to New 
York, to Chicago, to San Francisco, to Toronto, and would be 
read with intensest interest to-morrow morning by a million people, 


148 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


who never saw Nashville or heard of those involved in the story. 
The human element makes appeal to the human heart and furnishes 
the essentials of a newspaper story. 

So, too, with incidents and movements in China, in India, in 
Japan, in Africa, and in all the fields of foreign mission enterprise. 
In every one of those fields new illustrations are supplied of the 
great forces and features in human life—the high courage, the heroic 
endurance, the significant triumph, the spiritual tragedy. What 
is needed is the reporter with the true newspaper instinct, and the 
happenings of the mission field would be woven into a newspaper 
story. And the day is coming when the genius of the fiction writer 
will discover and utilize the wealth of material provided in the con- 
flict of Christianity with heathenism. What Ralph Connor has done 
for the lumber camps of the Ottawa, the ranches of the foothills, and 
the mining towns of the Rockies, someone will yet do for the mis- 
sion fields of Africa and the Orient. And if, meanwhile, we news- 
paper editors in America, in the rush and strain of our crowded 
lives are slow to recognize the newspaper value of foreign mission 
incidents, we can comfort ourselves with the reflection that the great 
publishing houses of the United States declined Ralph Connor’s 
first book because of its religious and missionary, qualities; and you 
friends of missions may be encouraged to hope for our enlighten- 
ment and conversion when you reflect that “Black Rock,” although 
refused at first, has been published by nearly every respectable 
pirate house in the United States, in successive editions, ranging 
from 50,000 to half a million each. Book publishers as well as 
newspaper editors come to learn that the great human heart is in- 
curably interested in the age-long and world-wide struggle. 

(2) I have also said that the news of foreign missions is in 
intimate touch with life at home, and, therefore, has real journalistic 
value. Foreign affairs—trade, politics, sports—are of newspaper 
value in proportion to the local interest. The recent general elec- 
tions in Britain were of interest to hundreds of thousands in the 
United States and Canada who came from Britain, or who, for com- 
mercial reasons, were concerned in matters of tariff and trade. For 
that reason the cables were kept hot with reports of the speeches and 
of the voting. Is there not interest as widespread and as keen 
throughout this country in the incidents and progress of world-wide 
evangelization? Are there not hundreds of thousands throughout 
the South and the North and the West and the Dominion of Can- 
ada who have children or relatives engaged in the schools and hos- 
pitals and evangelistic work of foreign missions? Are there not 
literally millions who give of their means and who intercede in 
their prayers for the sake of that missionary work? Those facts 
are indisputable evidence of a wide-spread and enduring interest 
which the secular press cannot afford to minimize or neglect. 

(3) Once more I have said that the newspaper interest of 


ae 


THE SECULAR PRESS AND FOREIGN MISSIONS 149 


a foreign news-item is in part dependent on its bearing on the pro- 
gress of civilization abroad. The newspaper is an institution of 
civilization. It owes to civilization its existence, its freedom, and 
its power. And it is under obligation to promote civilization, to 
strengthen its aggressive agencies, and to defend its world-wide 
interests. 

That obligation to civilization involves an obligation to mis- 
sions. The civilization which we know and approve, under which 
we live, and to which we owe what is most worth while in our life, 
is a Christian civilization, awakened, organized, developed, vital- 
ized, and kept from corruption and collapse, not by Congress or 
Parliament, not by trade and industry, not by great corporations 
and financial institutions, but more than by all other influences, by 
the rejuvenating, inspiring, cleansing forces and agencies of the 
Christian faith. And until we have seen somewhere in actual life 
a civilization that can live, and that deserves to live, apart from 
and independent of a vital Christian faith, we are bound, when we 
send across the seas our trade and our scientific knowledge, and 
our political influence, to send also those spiritual and Christian 
elements which have safeguarded and vitalized our civilization at 
home. 

III. What can the secular press do—what can reasonably be 
expected of it—in relation to the world-wide missionary movement? 

(1) It can master the missionary problem as thoroughly as it 
masters the political problem, or the social problem, or the indus- 
trial problem, or any other problem that touches the life and pro- 
gress of a foreign people. On the staff of every newspaper that 
can afford an expert in finance and trade and economics and sports, 
there should be an expert in matters of religious and missionary 
interest, who would save the paper from the mistakes and misrep- 
resentations and misinterpretations which would not be tolerated in 
any other department. 

(2) It should report the facts of the missionary movement, 
its organizations at home and its enterprises abroad, with the same 
intelligence and fairness as is done in the case of other matters and 
movements. A newspaper that would confuse the terminology of 
sports, or misuse the nomenclature of the law courts, or of politics, 
would betray ignorance, and suffer disgrace. Its ignorance is as 
real, and its disgrace should be as certain, when its reports and com- 
ments on religious affairs are confused and misleading. 

(3) It should stand for that type of civilization at home which 
can justly claim the right to extend itself abroad and project itself 
over the world. Only that civilization which is superior and living 
is worth transplanting and has the right to endure. There are 
features in our life, types in our civilization—political, commercial, 
industrial, social—which are local, selfish, blameworthy, and which 
would be a burden and a curse to any nation that adopted them. 


I50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


By standing against those types and features, by resisting them, by 
having them repudiated as being alien and antagonistic to the civili- 
zation of America, the press of this country would not only check 
the forces that make for corruption and decay at home, but would 
present to nations abroad a type of civilization that deserves to be 
supreme, that has in it the elements that endure, and that is des- 
tined to touch to finer issues the life of the world. 

(4) The secular press can aid the missionary cause by stand- 
ing for honor and truth and a square deal in the relations of Chris- 
tian nations with the nations and peoples of the non-Christian 
world. The British nation is the greatest secular power making 
for righteousness and civilization which a thousand years of his- 
tory knows; but the records of British diplomacy, of British trade, 
of British expansion, in India, in China, in Africa, are not unstained; 
else we had had no Mutiny, no enforced opium trade, and no Jame- 
son raids, with the horror and shame and unspeakable dishonor 
that followed in their train. Look you to your affairs, you men of 
the American Republic, and see if there be in your diplomacy and 
foreign trade and new-born, far-flying imperialism, anything of 
which your citizens, did they but know it, ought to be ashamed. 
By standing against those wrongs the press of this country would 
give Christian nations prestige abroad and would promote the civili- 
zation and elevate the life of non-Christian peoples and give the 
missionary an undishonored standing and a fair chance. 

(5) The press can still further and more definitely serve the 
missionary movement by being intelligent and fair in its treatment 
of the missionary problem, informed in its discussion of missionary 
methods, accurate in its estimate of missionary results, and just in 
its criticisms of missionary workers. No immunity is asked, no 
exemption from criticism, but only intelligence, fairness, and a just 
appreciation of the services to the world’s knowledge and progress 
which the missionaries have rendered. There is demanded, too, an 
honest and reasonable sense of the civil rights of missionaries under 
the same treaties which secure the rights of traders and travelers. 
And it is within the scope of the press, not only to criticise mis- 
sionaries, but also to criticise the uninformed and prejudiced crit- 
ics of missionaries, the vagabond globe-trotters whose lust has 
cursed the natives, and whose perfidy the missionaries condemn. 

(6) Once more, the press can serve the causes of civilization 
and evangelization by reading the movements of history and inter- 
preting the developments of human society, so as to allow for those 
spiritual forces without which civilization had not been, and apart 
from which there could, even now, be no enduring progress. The 
men who report and record the doings of the day must co-ordinate 
those incidents and events into movements, and must relate those 
movements to the increasing purpose that runs through the ages 
and gives meaning and worth to the history of the world. Sending 


THE SECULAR PRESS AND FOREIGN MISSIONS I5I 


cotton from the American South and wheat from the Canadian West 
and bringing back rice and tea and silk from the Orient is not all 
there is in the relations of the East and the West. It is not by acci- 
dent that at the very time when the East is awaking to a new and 
deep sense of need, there is going on in the West a reconceiving 
and reforming of Christian truth for universal ends and a reorgan- 
izing of Christian forces for world-wide service. These coincidences 
do not come by chance. The men who stand alert and aware upon 
the watch-towers and scan the far horizon line, noting the day’s 
happenings in the world’s trade and politics and social life, are not 
blind to the deep significance of the situation in China and India 
and Africa, and the islands of the sea, where the doors of opportu- 
nity stand open wide and a million tongues cry aloud and a million 
hands are stretched out for help of a larger, fuller life; nor are they 
blind to the equally deep significance of the missionary movement 
which has gathered such force in the churches and colleges and 
universities of this continent and of Christendom, of. which this 
Convention of student volunteers is such emphatic expression; nor 
are they, the best men on the secular press, unbelieving as to the 
mighty, all-embracing purpose that runs through the currents and 
confusions of both East and West, making slowly and by wide cir- 
cuits, but steadily and surely, for the day-dawn of universal peace 
and truth and good will. 

The missionary movement is the dynamic of civilization. The 
Cross of Christ is the philosophy of the world’s history. The Chris- 
tian evangel is the soul of the world’s hope, and the impulse of the 
world’s progress is in the redemptive purpose of God 


“That God, which ever lives and loves, 
One God, one law, one element, 
And one far-off divine event 
To which the whole creation moves.” 


mfae SUCCESS OF THE FOREIGN MISSION- 
ARY CAMPAIGN DEPENDENT UPON THE 
STRENGTH AND LOYALTY OF THE HOME 
BASE 


The Minister’s Essential Relation to the Success of the 
Foreign Missionary Campaign 


The Latent Resources of the Laymen 
The Educative Value of Missionary Literature 


The Strategic Importance of the Student Volunteer 
Movement to the World’s Evangelization 


The Vital Relation of Intercessory Prayer to the Suc- 
cess of the Foreign Missionary Campaign 


a A A aE 
ba 0 OR 


Be ana Bo a ae 


i 


ee eS le 


THE MINISTER’S ESSENTIAL RELATION TO THE 
SUCCESS OF THE FOREIGN MISSIONARY CAM- 
PAIGN 


THE REY. JAMES I. VANCE, D.D., NEWARK, N. J. 


THE THEME Of this morning’s conference sounds like a war-cry 
—the success of the foreign mission campaign dependent upon the 
strength and loyalty of the home base! As we say it, we can see 
the flag of the cross in the smoke of battle. We can hear the blare 
of trumpets, the roll of drums, the tramp of soldiers, and the voice 
of our great Commander as He sends us to the front with “Forward, 
march!” 

I like to think of the missionary enterprise as a campaign. This 
is what it is; it is a holy war. It is not apology but attack, not 
defense but assault. It calls for the spirit and bearing of a soldier. 
There are conflicts, wounds, hunger, heroism, hazard, loneliness, 
peril, it may be death. 

“The Son of God goes forth to war, 
A kingly crown to gain; 


His blood-red banner streams afar; 
Who follows in His train?” 


Here is the war policy of Christendom, “The success of the for- 
eign mission campaign dependent upon the strength and loyalty of 
the home base.” The policy is sound. The strength and loyalty of 
the home base is fundamental. To neglect it is suicidal. It is like 
cutting off the stream from its source or severing the electric wire 
from the power house. No nation that pretends to wage war can 
afford to neglect the base of supplies. It knows that the efficiency 
of the army in the field largely depends upon the support it gets 
from the home government. Arms and ammunition must be replen- 
ished, the commissary must be kept well supplied, the wounded and 
exhausted must be given the treatment of the hospital and the fur- 
lough, the thinning ranks must be filled with fresh recruits, and all 
the needs of the force in the field must be adequately and promptly 
met from the home base. Any government that would send an army 
to the front and neglect or desert it, would make itself the laughing 
stock of nations and become a by-word and a reproach among its 
own people. Such treatment would encourage desertion, breed sedi- 
tion, foster disloyalty, and make conquest impossible. 


155 


156 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


All of this holds in the missionary campaign. It is not enough 
to have a splendid army in the field. It is not enough for the Church 
to have missionaries who are earnest, consecrated, courageous, and 
ready to die for their cause. This army must be supported by the 
home government. Its arms and ammunition must be replenished ; 
its commissary must also be kept well supplied ; the wounded, broken 
down, and worn out of this army must be given the treatment of 
the hospital and the furlough; its ranks must be recruited, and all 
its needs should be promptly and adequately met from the home base. 

Indeed, the importance of the home base is intensified in the 
case of the Church, for the missionary campaign is war in the ene- 
mies’ country. It is a war of conquest. The struggle is so intense 
and incessant as to give the combatants no time for anything but the 
charge and shock of battle. It is a desperate, hand-to-hand encoun- 
ter along the whole line. The Church that deserts its missionaries 
is apostate. The Church that sends representatives to non-Christian 
lands and forgets that they are there, forgets to support them, forgets 
to bear their names in fervent prayer before the throne of grace, is 
a Church that brings contempt upon itself and defeat upon its cause. 

Is the Church at home all that it should be to the Church in the 
mission field? Are we giving the foreign mission campaign the 
support of a strong and loyal home base? I shall never forget the 
reply of a returned missionary to whom I had said, “What is your 
greatest discouragement in missionary work?” She promptly replied, 
“T am never discouraged.” Then, after a moment’s pause, she added, 
“Tf I am ever tempted to discouragement, it is when the news 
comes to us in the field that the Church at home is not interested.” 
What rebuke is this when we, who should be the missionary’s great- 
est comfort and support, short of Christ, become the sole occasion 
for discouragement! 

Is it not true that we sometimes look upon the Church as the 
end and regard any policy as a bad policy that would make it but a 
means to an end? We have thought our mission was to save the 
Church and have fondly dreamed the mission performed when we 
have been able to say, “The Church is holding its own.” We have 
mistaken worship for war and imagined that we were conquering 
the enemy when we were only showing off our uniforms. I would 
not bring a railing accusation against the Church, but as long as we. 
can talk about “two cents a week for missions,” as long as we can 
make the foreign mission sermon an annual event, as long as there 
are church members who can retain their self-respect and say, “We 
do not believe in foreign missions,” and as long as a nation that 
claims to be Christian spends a billion dollars a year for intoxicants 
and gives a few paltry millions for the Christianization of the race, 
we cannot claim to be a conspicuous success as a home base. 

Here is where we are weak—not yonder in the mission field, but 
here at home. Our missionary failures have been home failures. 


—_—-. 


MINISTER’S RELATION TO FOREIGN MISSION CAMPAIGN 157 


Are foreign missions successful? Yes, amazingly so, but inade- 
quately supported, wretchedly reinforced, poorly sustained. The 
lack of faith, devotion, enthusiasm, sacrifice, has been mostly a home 
product. The people who do not believe in missions are not the 
soldiers on the hot edge of the firing line. They are the dress parade 
soldiers whose heroics are mock heroics, whose war-like qualities 
consist in singing— 


“Were the whole realm of nature mine, 
That were a present far too small.” 


but who, when a missionary collection is announced, begin a search 
for small coin. 

Are we ministers responsible for this condition of things in the 
home Church? I suppose that we are, in part at least. The real 
question, however, is not whether we are to blame, but what can we 
do to make the home base strong and loyal? This is the minister’s 
relation to the missionary campaign. He may be a popular preacher 
and have crowds, a sound preacher and stay orthodox, a tender 
preacher and comfort the saints, an instructive preacher and edify 
his people; but if his pulpit fail to ring with a world-wide evangel, 
if his people get from him no stirring summons to share in the evan- 
gelization of the race, if the gifts of his people to missions in com- 
parison with their expenditures for themselves be mean, and if 
there fail to go from his church recruits of men and means to the 
army in the field, let him ponder the fact that he is failing as a 
preacher. 

Our people are waiting to be led. Ordinarily the pews do not 
rise higher than the pulpit. “Like priest, like people.” It is emphat- 
ically the case in missions. A pastor who is cold or skeptical or 
apologetic in his attitude to missions will find his flock browsing in 
the same sterile pastures. A pastor who is niggardly and parsimoni- 
ous in his treatment of missions will find his church faithfully prac- 
ticing what he preaches and practices. We can never take our peo- 
ple where we do not lead them. You will find that the church which 
steadily grows in missionary interest and gifts is ministered to by 
a pastor whose soul is aflame with missionary enthusiasm. Where 
there are large individual gifts, you will usually find not far away a 
preacher with the spirit of a prophet and the conviction of an apos- 
tle, proclaiming a message that is pentecostal. Our churches can be 
made a strong and loyal home base. The thing is not impossible, 
but the pastor must lead the way. There are instances of churches 
frosted over with selfishness, icy with indifference, that have been 
made to flame with missionary enthusiasm and devotion. The thing 
can be accomplished, but the minister must kindle the fire. He must 
be a real leader. He must be the shepherd of his flock and not its 
ewe lamb. 

We owe it to our churches to develop and stimulate in them an 


158 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


interest in missions. The best thing that can happen to the Church © 
at home is for it to become a missionary Church. The artist was not 
mistaken, who, when asked to paint the picture of a dying church, 
put upon the canvas a splendid Gothic structure thronged by fash- 
ionable audiences which were entertained by eloquent preaching and 
beautiful music, but that passed heedlessly in and out by a plain box 
marked ‘“‘Contributions for Foreign Missions” that hung on a nail at 
the door and over whose slit to receive the gifts there was painted a 
large undisturbed cobweb. It was the artist’s way of saying that a 
dying Church is a Church that is dying in its concern for the evan- 
gelization of the world. 

We owe it to our missionaries to develop a strong and loyal 
home base. They deserve our hearty and unflagging support. They 
are an army of heroic men and women of whom the Church may 
well be proud. I have known many of them personally, and while 
all are not of the first rank in intellect and scholarship, many are; and 
there is not one among them whose devotion to the cause has failed 
to command my unqualified admiration. 

Above all, we owe it to Christ. It does not matter so much what 
becomes of either the Church or the missionaries, so long as the 
Kingdom is established. That is the great goal. The world must 
know Christ. As a minister, I may preach to vast audiences, I may 
institute social reforms, I may incite political upheavals; but if I 
have failed to widen the horizon of Christ’s Kingdom among men, I 
have failed in my highest mission as a minister. 

The foremost issue of the Church is the Christianization of the ~ 
world. The Church is a missionary society. Missions are not mere- 
ly a department of Church activity; they are the whole thing. It is 
an awful collapse when the Church of Christ becomes nothing but 
an annex to a political party, or the tail end of some reform move- 
ment, or an information bureau for industrial unrest. The mission 
of the Church is to make Christ known. In the face of all this, to 
make the missionary campaign a side issue, to apologize for it, to 
neglect it, in short to do anything but make it my mission is for me 
to show that as a minister I have missed my calling. 

It is no part of my purpose to presume even to suggest a pro- 
gram for a missionary pastorate. The minister who is in earnest will 
have no trouble in making a program for himself. It is ours to 
vindicate the campaign as a Christian movement, to refute the de- 
famers of missions and the missionaries, to know ourselves and to 
see to it that others know what Christ is doing in the earth. 

There is such a thing as helping to make a strong and loyal 
home base with our prayers. Something is lacking in the public 
prayer which fails to lead the people into the presence of One Who 
would have all men be saved and come unto the knowledge of the 
Truth. We can do something through our sermons. I do not refer 
merely to an occasional sermon on missions, although that is very 


THE LATENT RESOURCES OF THE LAYMEN 159 


important. I am speaking of the general character of our preaching. 
It is possible to make the pulpit echo every Sunday with the Great 
Commission and to send the people from every service saying, “We 
must crown Christ King.” We can do something by shaping the 
organization of the Church in such a manner as to give the cause of 
missions the right of way. As yet we are only playing with mis- 
sionary benevolence. 

There is much we can do; the main thing is to want to do it. 
The minister who is determined that his church shall be a strong 
and loyal home base for the foreign mission campaign will find a 
way. Ours is a tremendous responsibility, but ours is also a peer- 
less opportunity. No preacher in any age ever had within his reach 
a finer throne of power and usefulness than we. The world is an 
open door to our cause. “Now we stand before the world with all 
its gates ajar.” May God bless us with vision! 

After the Second Battle of Bull Run, the people in Lexington, 
Virginia, the home of Stonewall Jackson, were in a fever of anxiety 
for news from the battle-field. The wires were down, and they had 
been unable to get a message, when a letter came in General Jack- 
son’s well-known handwriting addressed to Dr. White, the pastor of 
the Presbyterian Church. Instantly the news spread through the 
little town that a letter had come from General Jackson, and the peo- 
ple gathered to hear the tidings of the battle. Dr. White broke the 
seal and this is what he read: “My Dear Pastor: I recall that next 
Sunday is the day for our missionary collection. Enclosed please 
find my contribution. Yours truly, T. J. Jackson.” Nota line about 
the war between the states, but a volume in a line about that im- 
measurably greater conflict which is waging between the powers of 
darkness and the kingdom of light. With a devotion like this ani- 
mating the ministers of the Christian Church, the strength and loy- 
alty of the home base will become a Gibraltar of courage and hope 
to that long thin line of heroic men and women who, against tre- 
mendous odds and with unfaltering faith, are making modern mis- 
sions a world conquest. 


THE LATENT RESOURCES OF THE LAYMEN 
HONORABLE SAMUEL B. CAPEN, LL.D., BOSTON 


Discoveries in the scientific world continually reveal to us 
forces hitherto almost concealed. There seem as yet to be no 
boundaries to the secrets of nature. Electricity has always existed, 
but how little we have known about it until within a few years. We 
have now harnessed it and compelled it to work for us through the 


160 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


telegraph, the cable, the telephone, the wireless telegraph, and an 
almost endless variety of machinery. 

There is a similar revelation of latent resources in the business 
world. In many cases what was formerly thrown away in manu- 
facturing has now become a by-product almost as valuable as the 
product itself. A few years ago a man in Colorado spent his fortune 
in digging for gold. After he had exhausted all his own resources 
and all that he could borrow, he was compelled to abandon his at- 
tempt. The man who followed him dug only one foot further, when 
there was revealed a mine from which millions of dollars have al- 
ready been taken. 

The same thing is true in the spiritual world. There are here 
latent resources, some of them little appreciated, many of them cer- 
tainly unused. It is for us to find them out—dig them out, if you 
please—and then set them to work for the Kingdom of God. 

I. The first of these latent resources to which I would call 
your attention is the power now wasted from the lack of great 
ideals. We are continually dwelling upon the evil power of low, 
vicious thoughts. As a man thinketh, so is he. Senator Hoar in. 
his autobiography tells of an impressive sermon by President James 
Walker before the Harvard students on “Leading into captivity 
every thought.’ Describing with terrific effect the thinking over in 
imagination of scenes of vice by the youth who seemed to the world 
outside to fall suddenly from virtue, he said there was no such thing 
as a sudden fall from virtue. The scene had been enacted in thought, 
and the man had become rotten before the outward act. If we could 
look into his heart we should find him again and again at his 
accursed rehearsals. The opposite of this is equally true, but of it 
we hear but little. We need more and more the power generated by 
great ideals. All deeds begin in some one person’s thought. Some 
of you have come over the suspension bridge at Niagara. Before 
that great bridge was built, carrying every day its thousands of tons 
of precious freight, it was planned in a human brain. The won- 
derful cathedral at Milan existed in imagination before it became 
a structure of stone. This latent force is the very spring of life and 
action. Young men ought to dream dreams. Unless they build 
some “castles in the air,” they will never build anything on the 
ground. Can anyone measure the force and the influence for good 
that would come to the world in the next ten years, if the young men 
and women in our colleges should cultivate in their thoughts and 
imaginations a great missionary purpose? If this should be their 
thought by day and their dream by night, there would be a dynamic 
generated that would be resistless in its power to conquer the world. 

II. The second latent resource which ought to be far more 
used for the Kingdom of God is our time. Next to God’s gift in 
Jesus Christ, in the work of the Spirit, and in the Bible, time is God's 
largest gift to man. It is always painful to hear anyone speak of 


THE LATENT RESOURCES OF THE LAYMEN 161 


“killing time.” It is killing one of our best friends. And yet how 
much does the average layman give of his precious time to mission- 
ary work? Of all the time spent in reading, what part of it is spent 
upon the history of missions or the lives of missionaries? And yet 
the missionary story is not only the most fascinating, but it is a 
most important chapter in the world’s history. It is the record of 
the unfoldings of God’s plans. The man who does not now keep up 
with current missionary literature is out of touch with the progress 
of civilization. I suppose that the reason for such neglect is the 
failure to comprehend the importance and seriousness of mission- 
ary work. It is the one thing in which Jesus Christ is most inter- 
ested, and therefore we ought to be. If young men once get this 
conception, they will read and study missions as they do now the 
literature of their own business or trade. Such a use of time will 
fit a man for the greatest possible service. My experience during 
the last six years as president of the American Board has shown 
me conclusively that what business men want to know are the facts 
relating to missionary work and its results. They are not asking 
for more rhetoric, but for more facts. It is not more exhortation, 
but more education, that they need. The first foreign missionary 
address that I made after I was elected was to a group of a hundred 
men belonging to a Congregational church club. In that group 
was a business man sixty years of age, who had all his life been an 
attendant at a Congregational church, but who was converted to 
foreign missions that evening, and gave the first money in his life 
to that object. He said that up to that time he had supposed that 
missionaries were a lot of old “hags” who could not get a living 
at home, and so were sent abroad. Recently I was permitted to 
speak before a club at a social dinner, where I was able to use as 
illustrations many facts taken from the work across the sea. A 
man in that audience, who had been a member of a Congregational 
church for twenty-five years, told me afterward that he had never 
before understood missions. Furthermore, a layman, looking at 
missions from a business standpoint, can say to other business men 
just the things that they want to know, and in the way in which 
they will best comprehend them. It is common knowledge that 
over and over again in our churches, the request is for some busi- 
ness man to present a subject, because it is believed he often comes 
closer to the things men most want to know. 

When we have put to proper use this latent resource of our 
time, and have become intelligently informed upon missions, then 
we are to make use of that information for the benefit of others. 
Personally, I feel more critical on this general point than on most 
others. I see men spending months and years in courses of reading 
who, so far as I can discover, make no use of them whatever for 
the good of others. Of course, it is of value in the molding and 
shaping of their minds, and therefore it is of indirect benefit to all 


162 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


whom they meet; but they never read, apparently, with the pur- 
pose of using that information for others. I had a friend who pos- 
sessed a large library, and who read diligently, but he never used 
his study to help others. We would better read one good book, 
and then put it to work for others, than to read ten simply for our- 
selves. No one can afford to leave such a latent resource unused. 
Some of us, from different parts of the country, have recently been 
through great political campaigns in behalf of better municipal gov- 
ernment. In Boston, scores of young men from the highest social 
circles, some of them students from Harvard, gave themselves with- 
out reserve to different kinds of work. Thousands of people were 
called upon. From 10,000 to 20,000 votes were cast in Boston by 
men thus reached who, two years ago, failed to go to the polls. A 
group of seventy-five young lawyers worked oftentimes till after 
midnight in looking up the records of men who were candidates 
for office. They did it not only willingly, but enthusiastically. We 
had a committee on public meetings, a group of men who for months 
agreed to speak whenever occasion offered, and present the cause 
of good citizenship. Meetings were held in stores and lofts. In 
many of our cities leading citizens have spoken from the tailboards 
of carts and showed their interest in this way in good government. 
Why not have the same thing in missions? Why should not more 
of our young men take their latent resources and speak for mis- 
sions before meetings, large or small? One of the maxims of Poor 
Richard was, ““As we must account for every idle word, so we must 
account for every idle silence.” 

III. The third resource to which I would call attention is 
business training. Here is an important unused power which many 
men should use in service on missionary boards, local and national, 
upon committees of Young Men’s Christian Associations, etc. As 
a matter of fact, a business man’s training fits him to contribute 
very much in the way of counsel. The professional man is often 
visionary and impractical. He is most important in his place, but 
there is needed on every side the hard training of the business man. 
As arule, he is more prompt in what he does. He does not permit 
time to be wasted in useless discussion. He has been trained to 
push things, and usually he does. Jawyers, by their training, are 
inclined to delay; they may get new evidence which will help them 
in the presentation of their cases, and they are not compelled to 
finish everything up as quickly as is necessary for the business man. 
I have heard it stated that John Wanamaker always finishes up 
every day the work of that day, so that it may not accumulate. I 
served for years on a committee with a trained business man, who 
had no power to make a public address, but his business and finan- 
cial training were simply invaluable. He was a walking encyclo- 
pedia-of facts and precedents relating to the work, and he had the 
largest influence of all the men upon it. The whole Young Men’s 


THE LATENT RESOURCES OF THE LAYMEN 163 


. Dodge. The same thing is true of the International Association 
“movement, controlled almost entirely by business men. We see 
it also worked out by Mr. Moody in the wonderful group of men 
he gathered around him as Trustees at Northfield and at Mt. Her- 
mon. It certainly is true that here is a latent resource in our 
churches, used more than formerly, but still only partially developed. 
The young business men of this country can and should in vari- 
ous channels put in practice their business training for the King- 
dom of God. 

IV. There is another latent resource which more could use if 
sy would, namely, social influence. A tremendous power for good 
may be exerted upon young men by their associates, or by those 
_a little older than themselves. This can often best be done in the 
home and around the dinner table. Many important movements 
have been developed and fostered by men with no gifts in public 
‘speech, but with far-reaching ability in these other ways. Years 
‘ago there was a young man from a Christian home, of unusual 
promise, who was expected by his parents to become a minister of 
the Gospel. He went through college and to the last year of the 
seminary, however, and still was not a Christian. Finally his pro- 
_fessors, in despair, came to one of his fellows in the class, a man 
in most humble circumstances, and said to him, “You must win 
this man.” He bought a watermelon, invited him to his room, and 
then, after the melon was nearly eaten, he put his arm around his 
-friend’s neck, called him by name, and said, “You must be a Chris- 
tian.” He surrendered then and there, and afterward became one 
of the greatest preachers that this country has ever produced. 
In the magazine called “The Pedagogical Seminary,” for Oc- 
tober, 1902, the most powerful external influences through which 
- men became Christians are mentioned 391 times, and of these, 370 
are from persons and only 21 from such sources as reading, etc., 
unconnected with personality. Who but God can ever measure this 
wonderful power that we call personality! Here is an opportunity 
for men of tact and good nature to remove difficulties, foster plans, 
and encourage efforts, and thus count for very much in the King- 
dom of God. A railroad switch is a small thing, but the influence 
of the change of tracks is most marked. So the latent power of 
J some men in their social standing and opportunities should be laid 
upon their consciences. 

iq V. We must call attention to perhaps the most obvious lat- 
ent resource, namely, the money possessed by Christian people, 
_which ought to be available in far larger amounts for the conversion 
_ of the world. I think it can be said with all reverence that under 
God the rapidity of the conversion of the world has become largely 
_ a matter of finance. The world is wide open. There is a call from 


164 STUDENTS AND THE MODERN MISSIONARY CRUSADE i 


almost every nation for Christian preachers and teachers. The non- 
Christian peoples are weary of their old religions and conditions, 
are recognizing the superior claims of Christianity, and are longing 
for Christian civilization. Men and women in great numbers are 
in training for this work. If our mission boards had the money,» 
they could treble the work in twelve months. As Mr. Speer has 
well said, “We cannot serve God and Mammon but we can serve God 
with Mammon.” The difficulty arises largely because of erroneous 
conceptions as to the ownership of money. We have not yet learned 
the meaning of stewardship. Men start from the wrong premises, 
believing that what they have is their own, and therefore that it is 
entirely optional whether they give anything or not. You ask such 
persons for a gift to foreign missions, and they treat your request 
as they would one to buy a ticket for a lecture or concert—as a 
matter simply of personal choice and inclination. This error is the 
worst possible heresy. God says, the silver, and gold, and the 
lands are His. We, therefore, are not the owners, but only the 
trustees of what we have, a difference that is almost as great as that 
between darkness and light. The question, then, is not, “How 
much of mine shall I give,” but, “What part of God’s shall I keep 
for myself?” It is not what we give, but what we have left, that 
measures the gift from God’s viewpoint. Stewardship is a leading 
idea in the New Testament. God could convert this world without 
our help, but He has chosen to take us into partnership and give us 
a large interest in the greatest work in the world. The money 
which He helps us to make is His money, and the way in which we 
use it is a test of our discipleship. The wealth of the United States 
on the first of January, 1906, was about $116,000,000,000. It is be- 
lieved that the Protestant church members of our country own at 
least $25,000,000,000 of this. As we add to it, on an average, a 
billion dollars a year, twenty-five years hence Protestant Christians 
will be worth at least $50,000,000,000. For our present purpose let 
us throw out the millions of income from salaries and the sales of 
merchandise and farm products and consider only the interest on 
accumulated wealth. The interest on the $25,000,000,000 now in 
possession of Protestant churches would be $1,000,000,000. If 
the average gifts of all were like the gifts of the trained few, now at 
least ten per cent., we should have an income for religious work 
of $100,000,000. And twenty-five years from now, on the same 
basis, it would be $200,000,000. Does anyone say that this is idle 
dreaming? It is not so at all. If only we could have this latent 
resource of money in any fair proportion given for missionary work, 
it would then be possible to reach the whole world with the Gospel 
in twenty-five years. 

If any person is skeptical, may I call his attention to the 
accelerating power of this work? At the beginning, while founda- 
tions were being laid, the work was both slow and discouraging. 


THE LATENT RESOURCES OF THE LAYMEN 165 


Morrison labored in China for twenty-five years, and at the end of 
that time had less than half a dozen converts. During the first 
twenty years of the American Board’s work in Bombay, more than 
one missionary died for each convert. Now, the work, as a whole, 
doubles every ten years. 

At Silver Bay, a year ago last July, a missionary from Korea 
reported that in that country the religious forces had doubled nine 
times in seventeen years. At the present rate the world will be 
converted long before the end of this century. The child is born 
now who will see it. The world will be practically Christian, as 
much as America is to-day, in fifty years; and if we should put out 
our money and give our men as we might, from the human stand- 
point, it could be done in twenty-five years. I would like to live 
that number of years and see India, China, and the Dark Continent, 
glow with Christian light as our own land. 

VI. There is another latent resource which very many can 
use with tremendous power. I mean that which comes, from union 
work. The trouble with very much of our work, at least in some 
denominations, is that it is too individualistic. There is a great 
waste because men have not been willing to work together. The 
increase of power through co-operation is universally recognized in 
the business world. It is one of the first principles on which mod- 
ern business is being conducted, and we need to carry it more 
largely into our missionary effort. Young men and young women 
ought to develop the power to work with their fellows, ought to 
train themselves not to be eccentric and singular, or to go off at a 
tangent, but to recognize the helpfulness of united effort, and be 
willing, for the sake of harmony, to give up their own preferences 
in non-essentials. I was much impressed, a short time ago, at the 
statement of the captain of a famous university football team, 
which, I think, was never defeated. The captain attributed their 
success to the fact that every man on the team was a Christian, 
the majority of them being active in Christian work, and that all 
of them were willing to sacrifice brilliant individual plays and forget 
themselves in order to do “team work.” I wish that we could learn 
this secret in our missionary effort. We often make the remark 
that we have been “playing at missions,” because, while much has 
been accomplished, the results would have been so much greater 
if all the members of the Church, instead of perhaps one-fifth, had 
been interested. The fact is that, as has already been pointed out 
by General Weaver, we have not been even “playing” at missions, 
for we have never done “team work.” When the young people of 
this generation move together, the world will almost tremble be- 
neath their feet. 

VII. While I am making this plea for a greater development 
of united work, there is an important word to be said on the other 
side, that we should not wait too long for others, before attempting 


166 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


work by ourselves. One of the serious difficulties that I have found 
in many people is this—they are always getting ready to do some- 
thing, but they never begin. It was once remarked in my presence 
with regard to a certain bookkeeper, that he was always sharpening 
his pencil, getting his inkstand filled, and putting his rubber in the 
right place, but he was very slow in his accomplishments. The way 
to develop our latent resources is to take and put to work what we 
have. God is the great Husbandman, and He gives bounteous 
harvests to those who are willing to sow and then trust in Him for 
results. Let us not be hindered by surroundings which are not 
helpful, and certainly let us not wait too long for others to prepare 
the way. Oftentimes a man can “blaze” out a path for himself. There 
is a most interesting incident told of the Civil War. An army had 
encamped before a wide river, and one of the practical men in the 
engineering corps was sent for by the general in command, and 
was told that he would be furnished with a plan of a bridge to be 
put across -the stream as expeditiously as possible. The general 
sent for him the next day, to see if he had received the plan, and 
the practical man replied: “No, I haven’t seen the picter yet, but 
the bridge is all built.” In the same spirit, let us not wait too long 
for others, but strike out bravely in God’s strength for ourselves. 
There is one thing we ought to do at once, without waiting for 
anyone else, and that is, adopt some systematic plan of giving. 
A majority of young people are apt to think that their gifts are 
so small that they will wait until they are older before assuming 
any very definite responsibilities. Delay here is fatal. If you wait 
until you are out in the business world, you will get caught in the 
swirl of worldliness, and it will be very difficult then to commence 
to give as you ought. If I may be pardoned a personal allusion, it 
has been a pleasure to me to look back upon my cash book when 
I was still a poor lad, earning $5 a week, to find that I gave away 
fifty cents of it, or 10 per cent., to the Lord’s work. The proportion 
will differ with different people. Some ought not to give ten per 
cent., others should give fifty per cent. Every young man and 
woman ought to have some plan, made in the sight of God. Giving 
means a part of ourselves, not of our loose change. 

VIII. Finally, let it be said that the greatest latent resource, 
after all, is not our unused time, or counsel, or social influence, or 
money, but ourselves. President Tucker has well pointed out that a 
man never accomplishes anything in this world unless he is very 
lavish of himself. You sometimes hear men remark, “I will give 
my money and that is all that I can do.” It is not all that we can 
do. With our money, and with all our other gifts, God wants us 
wholly as His own. 

We have recently had in many cities of our country, in the 
attempt to bring about better municipal conditions, what has some- 
times been called a “whirlwind campaign.” The good forces in 


THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 167 


Missouri got together, and under the leadership of Governor Folk 
the boodlers of St. Louis and Missouri were routed. The same thing 
was done in Ohio, where the power of the “boss” and the “machine” 
were broken by a similar uprising of the moral forces. The guidance 
of Mayor Weaver in Philadelphia and the thundering away of men 
in churches and in market places utterly defeated the forces of evil 
in that city and redeemed it from the control of men who had been 
a national disgrace. So William Travers Jerome conquered in New 
York. In my own city we have had a similar movement and we 
have elected the best school board and the best board of aldermen 
that Boston has had for many years. I have known something of 
the inner workings of this campaign. Why not have a “whirlwind 
campaign” for missions? It would set forward the progress of the 
Kingdom by at least ten years. Such a campaign would be con- 
tagious all over the world. It can be done, if only these resources 
which are now in the possession of the Church can be developed and 
put to work for the coming of the Kingdom of Christ. Certainly 
the motives ought to be irresistible. For our own sakes that we 
may no longer be spiritually impoverished by not doing our full 
share in the greatest work in the world; for the sake of the men 
at the front who represent us so heroically and who deserve to be 
better sustained than they are now; and for Christ’s sake, who kept 
back no part of the price but gave all that He was and all that He 
had for the redemption of a lost world, let us as in His sight put all 
the resources that we have—money, time, talents, opportunities—at 
Christ’s feet, for He deserves them all. You remember Nelson’s 
signal on the flagship, “England expects every man to do his duty.” 
That meant more to that fleet than any order; it reminded them of 
what their nation expected of them. Reverently let it be said, Jesus 
Christ expects you young men and women, representing all our 
colleges and universities, to do your duty as in His sight. 


THE EDUCATIVE VALUE OF MISSIONARY LITERA- 
TURE 


THE REY. F. P. HAGGARD, BOSTON 


Tuat the success of the foreign missionary enterprise is de- 
pendent upon the strength and the loyalty of the home base is an 
axiom. The converse is equally true, that weakness and disloyalty 
are responsible for the delay of the triumph of the Redeemer’s King- 
dom. A recent stirring utterance of Dr. Henry Van Dyke is most 
timely: “What we need in the Christian Church to-day is a revival 
of the patriotism of the Kingdom of Heaven. . . . Indifference to 


168 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


missions is the worst kind of treason.” The very heart of this for- 
eign missionary problem is laid bare in these few words. If the 
world is ever to be won for Christ, you and I must be loyal, brave, 
and true. 

My task will be to point out the relation which missionary lit- 
erature sustains to this problem and to indicate how this literature 
may be employed to develop both strength and loyalty in our home 
constituency. 

I. First, consider briefly the need for missionary education. 
The total ignorance of Christian people regarding missions is little 
less than appalling ; and because of this ignorance the world still lies 
in wickedness, the Church lacking both motive and zeal for its ap- 
pointed task of evangelizing the nations. 

Three years ago letters were addressed to 560 average members 
of my own denomination in which they were asked to write down,, 
off-hand, the post-office addresses of the five leading missionary or- 
ganizations of the denomination. Out of the 560, 151 knew where 
one organization was located, eighty the location of another, seventy- 
three that of a third; while the headquarters of next to the oldest 
body was known to only fifty-seven and that of the oldest to only 
sixty-two. It is evident that the rest of the 560 persons were not in 
the habit of sending offerings to those societies very frequently. 

How many of the members of our churches could give the 
names and stations of a dozen present-day missionaries? How much 
do they know of the work that the missionaries are now doing? They 
are familiar with the acts of Peter and Paul, but they know little or 
nothing of the acts of the modern apostles. 

Ignorance of the geography of missions is well illustrated by the 
experience of one of our missionaries at home on furlough. She had 
gone to speak in a country village. Wishing to send a letter to a 
friend who was a missionary in Jerusalem, she took her letter to 
the post-office to have it weighed. When the postmaster saw the 
address he seemed very much puzzled, and finally remarked, “Jeru- 
salem, Jerusalem? why, that’s in heaven, isn’t it?” 

I am not overlooking the fact of the great development of in- 
terest in mission study during the past few years. I rejoice with 
joy unspeakable that thousands of children, of women, of students, 
of young people in our churches are wishing to know more of the 
Kingdom and that they are seeking their information in an earnest 
and systematic manner. After all, however, the total number of 
people engaged in such study is small, so small as to call the greater 
attention to the much larger number who are ignorant of most things 
missionary. 

‘All must agree that no such program as was proposed by Jesus, 
the evangelization of a world, can be carried out on a platform of 
ignorance and by such limited numbers. It is not sufficient that a 
few leaders shall be informed, that the special groups only to which 


THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 169 


I have referred shall know and do. We must enlist the masses, must 
help them to realize that as heirs of salvation they are also heirs of 
the heathen world, the nations of the earth. ‘Ask of me, and I will 
give thee the nations for thine inheritance, and the uttermost parts 
of the earth for thy possession.” It is well, therefore, that this 
modern campaign of education was begun. It was inaugurated none 
too soon. 

II. In the second place, it is evident that missionary education 
demands a literature. Help of this nature is required for the pursuit 
of any branch of human knowledge, for the intelligent working out 
of any problem. 

If the United States Government would deal intelligently and 
effectively with the situation in China, or in the Philippines, a vast 
fund of information must be secured for the education and guidance 
of those at home who determine what shall be done. Pictures, docu- 
ments, reports, and anything else required for the illumination of the 
subject must be freely used. Likewise if the Church of Jesus Christ 
is to grasp the situation on the mission fields and supply the needs 
of those perishing millions, there should be no lack of information. 
Much of this will be delivered by word of mouth by missionaries 
and others returning from the front, but most of the work of edu- 
cation will be accomplished by means of a suitable literature. 

A suitable literature! Probably even the youngest of us here 
can remember when some of it, at least, was not suitable. Its im- 
provement by mission boards and other publishers during the last 
few years has been rapid and substantial. Indeed this is one of the 
most encouraging signs of the times. The highest ideals, it is true, 
have not yet been realized. Much that is antiquated in appearance 
and not too helpful in character is still published; but for a noble 
library of good missionary books, for thousands of helpful mission- 
ary booklets, for tens of thousands of bright, attractive missionary 
leaflets, cards, and miscellaneous publications, for our improved mis- 
sionary magazines and other periodicals, we are profoundly grateful. 
Most of all do we rejoice in the recognition which this educative 
agency has received as a necessary element in the campaign of the 
Kingdom. It has won a place for itself, and not a little of that which 
has been published is worthy to rank with the world’s most helpful 
literature. 

III. In the third place, I want to urge that in the preparation 
of missionary literature, educational values should receive highest 
consideration. 

All literature has such values. The dime novel, as well as 
“Paradise Lost,” educates, the newspaper educates, the latest catchy 
song educates. Some impression is sure to be made by every scrap 
of missionary literature put forth. Shall it convey the idea that it 
represents a great spiritual world-movement of strength and power? 
or shall it suggest a feeble interest in a still more feeble cause? 


170 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Shall it merely please and interest and thus educate our consciences 
into a condition of still greater indifference regarding a lost world? 
or shall it be a definite contribution to an increasing supply of mis- 
sionary stimulus? 

Said a pastor recently to a returned missionary who had spoken 
in his church: “That address was good. I like to listen to a man 
who grips my conscience.” It is not sufficient that our missionary 
literature educates intellectually. It must educate spiritually and 
dynamically. It should grip our consciences and urge to definite and 
concerted action for the evangelization of the world. 

Missionary literature is sometimes likened to fuel. Now the 
chief function of fuel is to burn—not simply to burn up, to burn 
itseli—but to burn something else, to produce heat in another body. 
Of course, our furnace fires warm our houses, but I once saw a bon- 
fire arouse the enthusiasm of a crowd to white heat. Those burning 
barrels and boxes stirred to their very depths the noblest patriotic 
emotions of the people. Missionary literature that will not burn—I 
mean that will not burn somebody, that will not arouse missionary 
ardor and enthusiasm, that will not lead to missionary doing and 
giving—is worthless. . 

More and more will the questions be asked: “What definite re- 
sults can you show from all this mission study, from the distribution 
of all this missionary literature? Are contributions larger—are 
more men and women actually going to the fields?” These are per- 
tinent questions and we must see to it that a proper answer may at 
all times be possible. In the case of some boards at least, the results 
have been so meager that serious doubt has arisen as to the wisdom 
of such large expenditures along this line. Fortunately in the case 
of others there has been ample justification for the forward course 
pursued. 

We have said that missionary literature should not merely in- 
terest. Manifestly, however, it should interest. If it does not, the 
fault cannot be with the subject; for one more prolific of inspira- 
tion for a writer or more calculated to stir the soul of a reader 
cannot be imagined. Those whose duty it is to prepare this material 
must see to it that those for whom it is prepared do not have occa- 
sion for complaint because it is uninteresting; for unlike fuel for 
our stoves, missionary fuel must not be dry, but fresh and full of sap. 

Producers of missionary literature are wisely beginning to 
adopt some of the methods which business men and political leaders 
have found most helpful in advertising their business and advancing 
their cause. We need, however, to put still more brains and money 
into our literature, to make it a still more worthy and efficient agem 
for the world’s evangelization. In this connection two special 
classes should be mentioned for which a great deal more and better 
material must be prepared than has yet been attempted, the children 
in our Sunday-schools and the men in our churches. I am sad- 


THE EDUCATIVE VALUE OF MISSIONARY LITERATURE by 


dened beyond measure when I think how little we are doing to teach 
our children about the great missionary movements of the day. Is 
it any wonder that more of the older people are not interested? And 
what shall we say of the men? Until very recently they have been 
practically overlooked in our program of missionary education. The 
wonder is that they have any interest, that they give any money to 
the missionary cause. 

Judging from their appearance and general contents, missionary 
magazines were formerly prepared for the pastors and deacons, the 
few who were already interested. Some missionary periodicals of 
the day are being edited with quite a different class of readers also 
in mind. There is no reason why such periodicals should not con- 
tain material calculated to attract those who do not believe in mis- 
sions, as well as something for those whose zea! for the cause is well 
known. From the Church Missionary Society, of which Dr. Lan- 
kester is the honored representative, much can be learned, especially 
from their effort to reach men through a lay department with a 
suitable auxiliary literature. 

IV. Again, the educative value of missionary literature will 
be enhanced by thoughtfulness in distribution and by wisdom in 
use. 

Many of us will not be producers, but all of us may be users 
and distributors. The real problem is how to get our material into 
the hands and minds and hearts of the rank and file in our churches. 
We have in large measure prepared the way, if we have made it in- 
teresting. While the distribution of literature thus prepared should 
be large, it should not be promiscuous. There is as much need for 
discrimination in this as in the selection of Scripture passages or 
of tracts in dealing with the unconverted. Too much free litera- 
ture, of course, is positively harmful, because of the impression of 
extravagance it may convey, and because people do not prize highly 
what they get too cheaply. There will necessarily be some waste. 
Some seed will fall upon stony ground, but others will find prepared 
soil and bring forth abundantly. An hour could be spent profitably 
in the discussion of this question of distribution alone. We have 
time only to add that many plans and methods have been found 
practicable, such as pass-it-on-clubs, annual subscriptions for sam- 
ples of new literature, follow-up systems. These plans and others 
should be studied and the best adopted. 

In this work much depends upon the pastor. There came into 
our office the other day a man who had only recently closed a very 
successful missionary pastorate of several years to become the min- 
ister of a large church which was not so strongly missionary. He 
ignored that fact, however, and began to employ his former methods, 
which included the observance of the monthly concert of prayer for 
missions. He made out his program, based on the missionary maga- 
zine of his denomination, and as he met one after another of those 


172 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


whom he had assigned to help him, he gave them their parts. One 
of the prominent members of the church he called to his study and 
said to him, “I want you to reach such and such an article in your 
magazine and give us the gist of it at the next missionary meeting.” 
“My magazine,” replied the man, “I haven’t—I don’t take any maga- 
zine with that article in it.” ‘What, don’t you take the missionary 
magazine? Just look at it,” said he, laying it out before him. “Oh, 
is that it? Never saw it before. How much is it? Thirty-five cents? 
I guess if you are going to have this concert business every month, 
I might as well subscribe and have my own copy. Looks pretty 
good, too, doesn’t it? Didn’t know missions could be dressed up 
so well. Cover looks like one of our regular magazines.” This pas- 
tor knows how to do it. Other wise pastors will mention from their 
pulpits the best missionary books; they will see that their people 
know of the latest missionary literature. 

You volunteers are doing a great work of distribution. The in- 
fluence of your own earnest study is being felt. Pursue your ad- 
vantage. Get in touch with your pastor, your mission board. Set 
others on fire with your enthusiasm. Make them believe that mis- 
sionary literature is the best literature in the world, and that a Chris- 
tian might better be ignorant of almost anything else than missions. 

V. From all that I have said, it would appear that I attach 
great importance to the presentation of the concrete facts of mis- 
sions. 

I do, and I believe properly so, but there is another side to this 
question which should be brought out. It is not sufficient that our 
missionary literature set forth simply the facts. There is a tendency 
to neglect consideration of the fundamental principles upon which 
all true missionary effort must rest. This is a subtle error, and its 
continuance is probably due to the feeling of revulsion against the 
character of much of the old time missionary preaching and publica- 
tions. But in our effort to make, as someone has suggested, the 
missionary pill more palatable, we must be careful that we do not 
commit as great an error as did our fathers, that we do not swing 
to the opposite extreme and neglect altogether the presentation of 
those fundamental principles which they failed to dress up as well 
as we think they should have done. 

You have often heard the statement that if people can only have 
the facts, can know about missions, they will be interested and be- 
lieve in them. It has sometimes been stated in this way, “An in- 
formed church will be a transformed church.” This is no more true 
than it would be to say that all that is necessary is to tell a man about 
Christ, and he will believe in Him. There are thousands and hun- 
dreds of thousands of people in these United States who have been 
brought up in Christian homes, who have been through our Sunday- 
schools, and who know as much intellectually about Christ as we do, 
but who do not accept Him. 


THE EDUCATIVE VALUE OF MISSIONARY LITERATURE 173 


As a matter of fact missionary literature alone—no matter 
how brilliant, attractive, and interesting it may be, no matter whether 
it deals with concrete facts or fundamental principles—can never 
convert our church membership to a living, vital interest and belief 
in missions. The Bible, the most important piece of missionary 
literature in the world, can accomplish nothing apart from the ener- 
gizing Spirit of God. If the original Acts of the Apostles are not 
believed and produce no conviction in the hearts of those who might 
repeat them from memory, how much less shall we expect the mod- 
ern acts of the Apostles, apart from the divine influence, to ac- 
complish anything. Let us be careful, therefore, lest, after all, we 
place too much dependence upon mere paper and ink—upon the 
mere circulation of that which people, not moved by the Spirit, 
have come almost instinctively to turn away from. 

There is great need for a mighty volume of prayer that God 
will endue and guide those who are charged with the duty of pre- 
paring this literature, that the divine imprint may be upon every 
piece of it; that He may make ready hearts everywhere to receive 
its message as the message of the very word of God; that definite 
results in men and money may come from this intellectual and 
spiritual study. 

About four years ago I attended a missionary conference in 
western Massachusetts. There was present a gentleman, a member 
of the entertaining church, who did not believe in missions. A 
highly educated man, possessed of a large and unusually well-select- 
ed library, he had refused to place a single missionary book on his 
shelves. This meeting, however, stirred him. It was not a meeting 
in which the facts of missions were brought out, so much as it was 
a meeting in which the spiritual destitution of the heathen was dwelt 
upon and in which our spiritual barrenness, as a result of our neg- 
lect to send the Gospel to the ends of the earth, was emphasized. 
The Spirit of the Lord touched his heart. He was converted to mis- 
sions then and there. One of the first things he did, was to order 
the entire Forward Movement Missionary Library which was then 
on the market, and he read it through. 

A recent volunteer, a student of Wellesley, told me her experi- 
ence as follows: She was a professing Christian but did not be- 
lieve in missions. She was convicted, however. She began to fear 
the Lord was calling her to become a missionary. She struggled 
desperately, but she had to yield. The literature which helped her 
most, which she had spread out before her as she knelt in her nearly 
all-night wrestle, was a volunteer declaration card, a map of the 
world, her Bible. 

I close by repeating an illustration once used by the late Dr. 
Gordon of Boston: An eminent professor was lecturing before 
a class of young men not many years ago. Putting his hand upon 
his heart, for that was the subject of the lecture, he said, “Gentle- 


174. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


men, if by some mechanism I could bring to bear upon Bunker Hill 
Monument the pulse beats of this heart, I could batter it down in a 
short time.” Dear friends, the problem for us is, how to bring to 
bear upon an indifferent and disloyal Church this great enginery of 
power, missionary literature. 


THE STRATEGIC IMPORTANCE OF THE STUDENT VOL- 
UNTEER MOVEMENT TO THE WORLD’S EVANGEL- 
IZATION 


PRESIDENT JOHN FRANKLIN GOUCHER, LL.D., BALTIMORE 


THE word strategic is a military term suggesting maneuvers, 
positions, supplies, forces, leadership, in their relation to a campaign. 
Whatever gives an exceptional advantage is called strategic. Its 
importance is determined by the extent to which it may be especially 
helpful. 

I. The Student Volunteer Movement is of strategic impor- 
tance to the world’s evangelization in its relation to the missionary 
force in the foreign fields. 

Through its influence 3,000 young men and young women have 
gone forth, most of whom are still laboring devotedly in foreign 
lands. Equally as many are in the colleges and technical schools, 
earnestly desiring and preparing to represent Christ on the ad- 
vancing lines or loneliest posts in the foreign fields. 

Of the 2,387 foreign missionaries sent from America during the 
last four years 975, or forty-one per cent., had volunteered through 
the influence of this Movement. In 1903 the Missionary Society of 
the Methodist Episcopal Church sent out fifty-one new foreign 
missionaries and accepted four on the field, a total of fifty-five. Of 
these thirty-six were men, fifteen were wives, and four were unmar- 
ried women. Of the entire number sixty per cent., and of the men 
seventy-two per cent., were student volunteers. The same year 
all the new missionaries, except three, sent out by the various 
woman’s boards were student volunteers. 

The Madras Decennial Conference formulated the statement 
that one foreign missionary is sufficient to furnish leadership for 
the evangelization of 25,000 natives. If this estimate is correct, the 
Student Volunteer Movement has already sent forth leaders suffi- 
cient for nearly 75,000,000, or approximately one-thirteenth of the 
peoples who have never heard of Christ. 

As a self-supporting ally of the missionary boards, discovering, 
interesting, and pledging recruits for the foreign field, the Student 
Volunteer Movement has been of immense strategic importance. 


STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 175 


But the character and equipment of the recruits it has secured are 
more important than their number; for it appeals to students of the 
strongest personality at a time when they can plan their preparation 
for the work which they seek. The power of college training to 
increase efficiency is readily conceded. The extent to which the 
educational equipment of a college graduate multiplies his prospects 
of honorable attainment is variously estimated. The white male col- 
lege graduates in the United States have never approximated one 
per cent. of the white male population who had passed the college 
age; but this small fraction had furnished thirty per cent. of our 
Lower House of Congress, fifty per cent. of our senators, sixty per 
cent. of our presidents, and seventy per cent. of the justices of our 
Supreme Court. Of the 10,618 who furnished data concerning their 
general education, as reported in ““Who’s Who in America,” 6,197, 
or fifty-eight and thirty-six-hundredths per cent., had taken the bac- 
calaureate degree, and 1,598, or fifteen and five-hundredths per cent., 
had partial college courses, making a total of 7,795, or seventy-three 
and forty-one-hundredths per cent.—about three-fourths—who had 
college training. While this list is not beyond criticism, it is the best 
available and is very suggestive. A recent writer* concludes, after a 
conservative discussion of this list, that the prospects of a college 
graduate for such distinctions are to the prospects of a non-college 
man as forty is to one. Others have placed it higher. Let the ad- 
vantage be what it may, it is decidedly with those who have high 
ideals, broad horizon, and disciplined minds—men and women 
trained for leadership. The Student Volunteer Movement has se- 
cured its thousands of recruits from this potential student class. 
Thus it has enlarged the opportunity for careful selection, it has 
raised the standard for missionary candidates, and has greatly in- 
creased the prospects of efficiency. 

II. The Student Volunteer Movement is of strategic impor- 
tance to the world’s evangelization in its relation to the missionary 
spirit of the Church at home. 

It is imperatively necessary that the Christian Church shall 
recognize the world-wide purpose of Christ “who tasted death for 
every man,” and that there is but one standard of devotion for the 
Christian. ‘Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind, and with all thy 
strength.” “Thou shalt love thy neighbor as thyself,” whether you 
abide at home or go to the foreign field. 

If the spirit of the Church at home equaled that of her mis- 
sionaries abroad in self-sacrificing loyalty to its extension of Christ’s 
Kingdom, our Lord’s requirement that His Gospel shall be preached 
to every creature would be accomplished in this generation. Indif- 
ference to the world’s evangelization finds its explanation in the fact 


*“Distribution of Distinctions,’’ by Professor Jacob Jastrow. The Educational Re- 
view, January, 1906. 


176 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


that such an individual is under-vitalized because he has not clearly 
and intelligently defined his personal relation to the sacrificial death 
and resurrection of Jesus Christ. Many a pastor’s weakness and 
many a layman’s indifference find their cause and crime precisely 
in this. 

We cannot pray for that which we are not willing to further. 
The petitions, ‘““Thy kingdom come. Thy will be done,” stand before 
the petition, “Give us this day our daily bread”; for His service 
must have precedence to our desires, and we must pledge our loyalty 
before we can petition for personal consideration. That there are 
thousands of student volunteers who have seen the vision and re- 
sponded with personal consecration to Christ’s passion for the 
world’s evangelization is a matter of strategic importance to the 
Church at home. 

Who can estimate the reflex influence, the quickening of the 
missionary spirit, the development of intelligent sympathy, and the 
increased devotion of temporal resources within the home Church, 
due to the 3,000 student volunteers who are missionaries in foreign 
lands? Each was one of a circle of student associates, neighborhood 
friends, church members, and family relatives, who are peculiarly 
‘interested in the success of that for which he stands, and who eagerly 
devour everything from his particular field. 

Who can measure the stimulating influence of the volunteers 
who are still studying in the schools, but who are eager to be in 
the front line of battle? Their contagious optimism and enthusiasm 
for service give impulse and trend to the young, bring hope and 
warmth to the old, and secure consideration and sympathy wher- 
ever they go. 

Who can estimate the constructive influence of the volunteers 
who pledged themselves for the world’s evangelization, but who, 
detained providentially in the home Church as pastors or laymen, 
live within and speak out of their convictions? There are many 
notable illustrations where one such person has transformed a con- 
gregation and lifted an entire conference, presbytery, or diocese 
into close alignment with the call of God. 

Who can estimate the widely diffused influence of the thousands 
—students and others—to whom directly or indirectly the Student 
Volunteer Movement has brought the vision of Christ’s purpose 
and its responsibility, but who are convinced that God’s special com- 
mission for them is to labor in the home field, with like devotion to 
bring the knowledge of Christ to the world and the world to Christ? 

These many thousands of consecrated lives, possessing the en- 
thusiasm and persistence of youth, energized by the constraining 
love of Christ, divinely commissioned, exceptionally equipped, and 
peculiarly articulated, both at home and abroad, are quietly vital- 
izing the home Church with the spirit of Him who came to seek 
that which was lost, which is the spirit of missions. 


STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 177 


Important as these relations and influences are to the Church 
of to-day, the Student Volunteer Movement has a potential relation, 
no less important, to a far broader movement vitally connected with 
the Church of to-morrow. The active work of the Student Volun- 
teer Movement is confined to students during the few years spent 
in college and technical schools. No similar number of persons nor 
period of time is as critically or constructively important. But out- 
side of this student class, there are in America 14,000,000 Sunday- 
school scholars, 5,000,000 members of the young people’s inter- 
denominational and denominational societies, and many more mil- 
lions of young people who are in no church organization. These 
are the special objective of the Young People’s Missionary Move- 
ment, an educational organization which has been born since the 
last Student Volunteer Convention was held, and it stands for “the 
broadest catholicity with the intensest denominationalism.” It is 
manifestly led of God and is having a marvelous development. Over 
200,000 young people in 20,000 classes under the direction of fifty- 
two mission boards have been systematically studying its text-books, 
and the demand is extending on every hand and promises to reach 
every land. 

The greatest difficulty of this new Movement is to secure com- 
petent leaders in its distinctive work of preparing the coming mil- 
lions outside of college for aggressive Church life through care- 
ful instruction in the Bible, missions, systematic benevolence, and 
the personal practice of the same. The young people to whom it 
ministers divide themselves into two classes: (a) The tens of thou- 
sands who will enter college; and (b) The millions who will never 
enter any school of higher education. 

The former class will pass temporarily into the area and remain 
during the few most determining years of their lives within the 
direct influence of the Student Volunteer Movement. Many of 
these will be wrestling with the problem of their definite consecra- 
tion to the world’s evangelization. It will be an exceptional oppor- 
tunity for the Volunteer Movement to foster the spiritual life of 
this prepared class of students, to bring them to register their pur- 
pose to obey God's direction as to the field and character of their 
life work, and to train them in the knowledge of their denomina- 
tional missionary organizations and polity, particular fields, and 
special needs, together with the larger fields, problems, and needs 
of evangelical missions in general. When they leave college and 
until they go to the foreign fields, the volunteers should be qualified 
to furnish the Young People’s Missionary Movement with material 
for leaders in its multiplying conferences, its hundreds of missionary 
institutes, its thousands of normal classes, and its hundreds of thou- 
sands of mission study classes, among the millions of young people 
who have never had college opportunities. 

This is a challenge to the student volunteers to deepen their 


178 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


knowledge, concentrate their activities, and extend their influence. 
Thus the Student Volunteer Movement, 


“On a narrow neck of land 
’Twixt two unbounded seas,” 


is strategically related, through the Young People’s Missionary 
Movement, to the future of the home Church and the hastening of 
the Kingdom. If the distinctive work of these two kindred Move- 
ments is properly co-ordinated, each with the other and both with 
the Church in its most vital obligation to multiply the incarnation 
of Jesus Christ throughout the world, their strategic importance is 
beyond estimation. 

III. The Student Volunteer Movement is of strategic impor- 
tance to the world’s evangelization in its relation to the personal 
Christian character of students. 

During the past two or three decades radical changes have 
taken place, seriously affecting the religious problem in our schools 
of higher education. The emphasis of the “practical,” so called, in 
order to meet the immediate demands of the commercial and indus- 
trial, has secularized education; the numerical and financial devel- 
opment of the nation has increased many fold the student body; 
the multiplying of the courses, the dividing of classes, and laboratory 
methods have made impossible the close and continuous personal. 
interest of the president and professors in the individual student; 
while the neglect of family prayer in the homes and the decrease 
in memorizing the Bible during childhood have lessened the religious 
intelligence of our youth. The constructive religious influence and 
responsiveness which formerly made for righteousness have been 
supplanted by conditions which are unfavorable and would be very 
serious were it not that there has been another development quite 
as remarkable. 

The Young Men’s and Young Women’s Christian Associations 
in our colleges are emphasizing and securing a spiritual activity, 
among the students which embodies high ethical ideals, personal 
devotion, and loyalty to Christ. Admirable, conservative, and timely 
as this is, it needs to be supplemented by one thing which is the 
most important contribution made by the Student Volunteer Move- 
ment. Every student in this formative period of intellectual alert- 
ness is discovering himself, rethinking the problems of life, relay- 
ing or strengthening his foundations, and assuming those purposes 
and relations to God and man which in all probability will prove 
permanent. Character lies pre-eminently in the realm of the will. 
When the student’s conscience puts the moral element into the ver- 
dict of his judgment, he registers the sublime height of human pos- 
sibility by saying, “It ought to be done, and I will do it.” The ten- 
dency of many is to form their habits unconsciously through the 
routine of pressing temporal demands. “To be thoughtless is to 


les tle 


STRATEGIC IMPORTANCE OF THE VOLUNTEER MOVEMENT 179 


renounce a rightful domain and despise a kingly diadem.” It is 
the urgent need of each one during his student life to face con- 
sciously, and therefore intelligently, a crisis so grave that he must 
settle it by supreme personal effort. The Volunteer Movement gives 
opportunity to register the confession which may seal his resolution 
for time and eternity. 

We can scarcely overestimate the psychological importance of 
a crisis in human development. It is the best corrective of incon- 
sequential and inconclusive thinking which reveal diseased condi- 
tions of the will. Man is so constituted that it requires a crisis to 
command the full force of his personality and secure lasting victory 
in the great moral issues essential to human progress. All history— 
biographical, social, national, and ecclesiastical —is but the record 
of crises and the preparation and results which focus about them. 
God delights in a crisis. He marshals His providences to create 
them. His method is to so intensify the personal problem as to ac- 
centuate the soul and further its development by epoch making de- 
cisions and activities. Thus Abraham in his old age was called to 
sacrifice his son Isaac, the heir of promise and of decades of deferred 
hope. Can you imagine a crisis more intense? It was personal, 
crucial, vicarious, and typical for the sons of obedience in all ages. 
By it Abraham demonstrated that he was the friend of God and 
became the father of the faithful. When Jacob was returning with 
his various and variegated acquisitions from the ranch of his father- 
in-law, where he had been practicing scientific stock raising, there 
wrestled a man with him. It does not say Jacob wrestled with the 
man. Fleeing with an accusing conscience from outraged Laban 
and fearing the anticipated interview with defrauded Esau, he would 
not have sought such an encounter, but when in the grip of God’s 
messenger, facing the opportunity of his life, his manhood was 
stirred to its profoundest depth and he said, “I will not let thee go 
except thou bless me.” Striving typically for the conscience-stricken 
of all ages, he received from God a changed nature and a new name, 
and became Israel, a prince of God. 

God brought Moses from the Midian Desert, where self-exiled 
he had spent forty years in meditation, to enter the lists with Pha- 
raoh, the earth’s most puissant sovereign, while despised Israel and 
all the land of Mizraim were expectant of the issue. The outcome 
was that Egypt was humbled and Israel was liberated. Thus Moses 
vicariously stood for the inherent rights of manhood and liberty 
to serve God and became the law-giver of subsequent ages. God 
brought Israel out between high mountains, pursued by bereaved 
and revengeful Egypt, to where the sea barred their progress to 
liberty, that he might test their obedience, punish presumptuous 
Egypt, endorse Moses, and demonstrate to remotest generations His 
willingness and ability to deliver His own. He held the arrogant 
armies of the Philistines and the frightened forces of Israel con- 


180 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


fronting each other, trembling with expectancy, while David, trust- 
ing in Jehovah, selected five smooth pebbles from the brook, ran to 
slay the boasting giant, and permanently changed the tide of human 
history. Satan, Goliath’s great prototype, plied great David’s greater 
Son with the subtlest forms of the temptations with which he had 
defeated the first Adam and all his posterity. Jesus triumphantly 
met the crisis and won the battle for humanity and righteousness, 
that whoever would war against sin thereafter should contend 
against a defeated foe. 

Thus God seeks to simplify life’s problems. He isolates the 
soul; brings it to face the eternal issue, sharply defined, and gives 
it a vision before which it must consciously interpret itself, its atti- 
tude and its purpose. The vision is not only the crisis; the vision 
is a precursor of the victory. When Balak tried to persuade Balaam 
to curse Israel, he thwarted his purpose by so placing Balaam that 
he had a vision of God’s chosen people, and thrice Balaam took up 
his parable and blessed Israel altogether. When Satan sought to 
tempt our Lord by showing Him all the nations of the earth, he re- 
ceived his final rebuke when Jesus said, “Get thee behind me.” 
Christ would gladly endure the cross for such a prize. When Christ 
was told by His disciples that there were Greeks there whose burden 
was, “We would see Jesus,” He said, “The hour is come that the 
Son of man should be glorified,” for he knew the power of a clear 
vision. St. Paul won the Galatians to Jesus, whom he “openly set 
forth” before their eyes. 

The Student Volunteer Movement has been the great agent in 
bringing vision to thousands of students and in inducing them to 
face the supreme crisis of their lives. By setting up and insisting 
upon the standard of Christ’s devotion as the sole gauge of Christian 
obligation, it has rendered an inestimable service. It has brought 
to the student, through vision, the judgment of opportunity so 
definitely that he had to decide whether Christ or self should reign, 
and to pledge himself to go or stay with an equal devotion as Christ 
should require; or if he failed he was self-condemned for letting 
anything supplant the right of Christ to command him as He will. 
“Christ came to raise this fundamental crisis of time—to claim the 
personality for God, and everything hangs on man’s acceptance or 
rejection.” God will determine one’s field; one’s consecration will 
determine whether he is of use for any field. 

Through the Volunteer Movement students are brought to face 
the question which Pilate faced, ‘““What then shall I do with Jesus 
which is called Christ?” Pilate’s false answer wrecked the Roman 
Empire. If men fail to enthrone Christ, their lives will lack the one 
element which would have given them unity and fixity. If, like 
St. Paul, who “was not disobedient unto the heavenly vision,” they 
respond by personal loyalty to “the Holiest among the Mighty and 
the Mightiest among the Holy,” their consecration will link them 


RELATION OF PRAYER TO FOREIGN MISSIONARY WORK  I8I 


to the eternal destiny of a masterful life for infinite conquest. They 
cannot be misplaced. Wherever they are, they will be in fellowship 
with Him whose they are and whom they serve, who only waits the 
completion of their assignment to say: Well done, good and faithful 
servants, ye have been faithful over a few things, I will make you 
rulers over many things; enter ye into the joy of your Lord. 

This epoch-making service of so bringing vision to the students 
that they will become through personal consecration an extension of 
the incarnation of Jesus Christ is a supreme service in the develop- 
ment of the most potential thing in the world, Christian personality. 
Through such service the relation of the Student Volunteer Move- 
ment to the leadership, the forces, the supplies of the campaign for 
the Kingdom, both at home and abroad, is of immense strategic im- 
portance, beyond estimation except by the Captain of our Salvation. 


THE VITAL RELATION OF INTERCESSORY PRAYER 
TO THE SUCCESS OF THE FOREIGN MISSIONARY 
CAMPAIGN 


MR. JOHN W. WOOD, NEW YORK 


THESE words call us back to first principles. They remind us 
that the missionary enterprise in its beginning, its progress and 
its achievements is absolutely dependent upon the help of God. 
Churches may convince ministers of the Gospel that they must be 
the leaders in this campaign of making the Gospel known; mis- 
sion boards may enlist the latent spiritual and financial resources 
of laymen; the young people may be aroused, organized, instructed; 
the world may be flooded with attractive and convincing literature; 
and yet if the members of the Church fail in intercession they in- 
vite defeat. For what have they done? If you will allow me to 
change the figure, they have constructed a splendid machine; it 
is competent in all its parts to do its work, the engineers are there, 
the belts are adjusted, but they have neglected to light the fire. It 
stands there, magnificent as mechanism; useless for the creation 
or the transmission of power. 

On an occasion like this, it is unnecessary to attempt to jus- 
tify intercessory prayer. Men who have lived their lives under the 
cold shadow of, and have tried to find comfort in, the gloomy ne- 
gations of agnosticism have recognized the reasonableness and the 
need for prayer. It was John Tyndall who said that “prayer in its 
purer forms hints at disciplines which few of us [he might more 
truly have said, none of us] can neglect without great moral loss.” 


182 STUDENTS AND THE MODERN MISSIONARY CRUSADE, 


We may not know just how God hears prayer or how God answers 
prayer, but you and I may bow reverently and confidently before 
the fact that “our God is a God who, seen under the conditions of 
our human life, does answer prayer.” 

Prayer has been called the universal art. It might also be 
called the universal instinct. A distinguished scholar of the Uni- 
versity of Oxford has told us that however far back we penetrate 
into the records of the past we find that it is characteristic of man 
to pray. Unroll Egyptian papyri and you find them filled with 
forms of prayer. Unearth Babylonian tablets, and there, amidst all 
their sorceries and superstitions, we find prayer. We translate the 
ancient books of Persia, of India, of China, and we find them too 
replete with prayer. Is not a fact like this a ringing call to mis- 
sionary service and missionary intercession? It tells us that how- 
ever imperfect such prayers may be, however blindly such men may 
be groping their way, still they are seekers after God. You and 
I know that the great heart of humanity will ever be restless and 
hopeless until it finds its rest and its hope in Him who is the Way, 
the Truth, and the Life. 

But while prayer may be a universal art, we know that prayer 
is not easy. That fact is plain when we remember what prayer is. 
Canon Liddon has told us that “prayer is that act by which man, 
conscious at once of his own weakness and his own immortality, 
puts himself in effective and real communication with the Almighty, 
the Eternal, the Self-Existent God.’ We offer our intercessions, 
not that we may try to change the will of God, but that we may 
seek to fulfil that will. We enjoy the inestimable privilege of sons; 
we can enter into correspondence with the Father’s purpose; we 
can know, in some degree at least, the Father’s plans. Thus our 
intercessions mean not our endeavor to have God take our view of 
things, but rather our endeavor so to shape our wills and our lives 
that we may take His view of things. When the Christian Church, 
as a whole, comes to that position, all else will be as nothing; ob- 
stacles will be overcome, difficulties will disappear, and the cam- 
paign will be won. 

Effectual intercession means the taking of infinite pains. I 
ask myself whether it may not be that my prayers are so often un- 
real and ineffective because I fail to take pains. There came to 
me the other day a message from a friend who lives in a great city 
in central China. As he passed recently out of the compound in 
which he lives, he saw ahead of him in the narrow street a man 
who was going through most peculiar motions. He would walk a 
few steps, then he would prostrate himself upon the ground and 
touch his forehead to a little stool he carried in his hand; then he 
would rise, take three steps more and again he would prostrate 
himself upon the earth. When my friend caught up with him, and 
asked him who he was and whither he was going, this man replied 


RELATION OF PRAYER TO FOREIGN MISSIONARY WORK 183 


that he was a Buddhist monk searching for a certain temple where, 
so he had been told, he might find great peace. Through further 
questions my friend found that this man had left the city of Peking 
about seven years before; he had made his way into some of the 
western provinces of China, and not finding the temple there, he 
had turned down the Yang-tzti River, and was making his way to 
some new haven of hope near the coast of China. All that time he 
had measured the distance in just that way. You and I may smile 
at the folly of a man like that; we may pity the ignorance; we may 
condemn, if you like, the superstition; and yet there is something 
in the example of that man which is simply splendid. May he not 
teach us the lesson of taking infinite pains in placing ourselves in 
communication with the King? 

Not only are our intercessions to be founded upon the taking 
of pains, but they are to be continuous. We may not always put 
ourselves in the physical attitude of prayer, but for most of us the 
opportunity comes often during the day to lift up the heart in 
prayer. More and more round the world there is coming to be 
adopted that practice, which we must concede to be good, of paus- 
ing just a moment as the bells strike the noon hour to lift our 
hearts in intercession for the world. As those prayers rise from 
many nations, from many people, do they not form a splendid, con- 
verging stream of petition for the needs of men everywhere? “So 
the whole round world is every way bound with gold chains about 
the feet of God.” 

But intercessory prayer is not simply a personal matter; it 
must be a corporate act. You remember how St. Paul, in giving 
instructions about church management to the young bishop, St. 
Timothy, said: “I exhort, therefore, that, first of all, supplications, 
prayers, intercessions, and giving of thanks, be made for all men.” 
Is it not true that too often in our public worship the note of world- 
wide intercession is missing? Shall we not try to strike it more 
often? Too many congregations are really not congregations at 
all; they are simply gatherings of people each of whom has come 
to say his private prayers in public. Let us try to do away with con- 
ditions such as that, and make every service replete with intercession 
for the world. 

And then, not only in the usual acts of public worship, but, 
above all, when we gather around the Table of the Lord, shall we 
not lift up our hearts in intercession? We come to receive the 
symbols of the body broken and the blood poured out, those 
symbols of the sacrifice made that the world might know how much 
God loves His children. Let us never come to that Table without 
bearing upon our hearts the needs of those whose faces it may be 
we shall never see, but whose necessities we may do something to 
satisfy. Selfishness is always bad, but it is supremely bad when 
manifested in connection with that service through which we show 


184 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


forth the Lord’s death until He come. Archbishop Alexander has 
pilloried that kind of selfishness in those lines upon Job’s question: 


“ “Tf T have eaten my morsel alone’— 
The patriarch spoke in scorn; 
What would He think of the Church were He shown 
Heathendom—huge, forlorn, 
Godless, Christless, with soul unfed, 
While the Church’s ailment is fulness of bread, 
Eating her morsel alone? 


“ “Freely as ye have received, so give,’ 
He bade who hath given us all; 
How shall the soul in us longer live 
Deaf to their starving " 
For whom the Blood of the Lord was shed, 
And His Body broken to give them bread, 
If we eat our morsel alone?” 


What do we hope to accomplish by our intercessions? Many 
things, but these especially: We may give added strength to the 
workers at the front. You remember how St. Paul sent back from 
the thick of the fight the message, “Brethren, pray for us that the 
word of the Lord may run and be glorified.” That call is being 
repeated to-day by the thousand student volunteers who have 
sailed since Toronto. It is being repeated by every missionary 
throughout the world. These men and women are writing in lives 
of knightly service the new Acts of the Apostles. They are facing 
conditions, so different in many ways, and yet so identical in many 
ways, with those that St. Paul faced. We can see a modern Corinth, 
can we not, with its immoralities and its idolatry, in a Canton or a 
Chang-sha? We may find, if we will, a modern Athens, with its 
welcome for all things novel, in a Kyoto or a Tokyo. We may see 
a modern Ephesus, with its superstition and its sin, in a Delhi or a 
Cawnpore. We are facing needs identical with those of apostolic 
days. Let us try to give to them an apostolic response. 

It is said that when those devoted missionary monks who went 
out from Iona came to the most difficult part of their journey, the 
prayers of their master, St. Columba, always met them there. And 
so it may be with us. We may not know just when the crisis is 
coming in the distant field; but if our prayers are being offered 
for the workers, we shall help them through many a time of dis- 
couragement and despair. And that is perfectly reasonable. We can 
flash a message of good will over continents and under oceans 
because man has discovered and can control and direct great 
natural forces. Is it too much to expect that man can, not in the 
same way, indeed, but by putting himself in correspondence with 
God, use the great spiritual forces of the world for the comfort of 
his fellows? Those spiritual forces, no less and no more, than the 
forces of the physical world, are the forces of the King, and we can 
wield them if we will. 


RELATION OF PRAYER TO FOREIGN MISSIONARY WORK 185 


Then, too, our intercessions are needed for the support of the 
native converts. They live in a vitiated moral atmosphere; they 
are surrounded by practices and sights that tend to drag them down. 
Only as the home base sends out a mighty volume of intercession 
and knits itself in the splendid brotherhood of Christ with the most 
distant, most persecuted, most tried follower of the faith in a distant 
land, can it fully realize its mission. We here at home, as we try to 
live a Christian life, are going with the stream. The man who comes 
out to take his stand for the King in a heathen land, has to pull up 
stream. Let us give that man all the help we can. 

And, finally, our intercession must result in work. Unless it 
has that result here at home, it is failing of its purpose. To work 
without prayer is to be guilty of infidelity; to pray without work is 
to be guilty of rank disloyalty. Some time ago a gentleman came 
to the rector of one of our New York parishes, and said that he 
enjoyed the services in that church so much, that he would like to 
become a member of the parish. “But,” he said, “you know, doctor, 
my wife and I are very busy, and we do not care to have any part 
in the parish activities. We simply want to come here for the 
service on Sunday and enjoy your beautiful music and excellent 
sermons.” The clergyman looked at him for a moment, and then 
he said: “My dear sir, I think you are mistaken in the place you 
are looking for. If you will go over to Fifth Avenue and walk up 
a few blocks you will find the ‘Church of the Heavenly Rest.’ That 
is the place you want.” 

Now we want no “Churches of the Heavenly Rest” in this cam- 
paign. We must continue to sound, as we have this morning, the 
martial note. Thus as our intercessions rise, as our efforts are 
multiplied, prayer shall turn to praise, and all over this weary world 
there shall be heard that song of the Hebrew king: “Thine, O Lord, 
is the greatness, and the power, and the glory, and the victory, and 
the majesty; for all that is in heaven and in the earth is thine; thine 
is the kingdom, O Lord, and thou art exalted as head above all.” 


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MESSAGES FROM THE ORIENT 


a Greetings from the League of Student Volunteers in 


Japan 

i The Students of India 
_ The Students of China 
_ The Students of Japan 


7) 


th 


GREETINGS FROM THE LEAGUE OF STUDENT VOLUN- 
TEERS IN JAPAN 


MR. V. W. HELM, M.A., TOKYO 


I come at this time as a representative of Japan’s student volun- 
teers for just a moment. I have the privilege in behalf of the League 
of Student Volunteers in Japan—a League embracing the 150 
American and British volunteers now laboring in that Empire—of 
presenting a gavel to your Chairman and through him to this Con- 
vention. 

The head of the gavel is made from a tree growing near the 
grave of the great Japanese patriot and leader, Joseph Hardy Nee- 
sima. A few weeks ago it was my privilege in talking with a grad- 
uate of the institution which he founded, the Doshisha University, to 
hear him say that the life of Neesima had found its way through 
his burning words into the heart and soul of every student of that 
great institution who was there during the days of his incumbency 
as president. He told me that at one time a great meeting was ar- 
ranged at the Doshisha. One of the speakers was the leading Chris- 
tian pastor of the Congregationalists; another was a member of 
Parliament; still another was one of the leading journalists on one 
of the leading papers of Tokyo. He said that after the three prom- 
inent men had finished their addresses, Dr. Neesima stepped to the 
front of the platform and spoke for about five minutes ; “but,” he said, 
“T have forgotten every word and the very subjects of those first 
addresses, while I remember the words of Neesima as if they were 
uttered but yesterday. And this was his message: ‘Young men, last 
night I read the story of the bitter waters of Marah, and it is to me 
a parable of to-day. The bitter waters are the bitter stream of 
human life, and each of you is the tree, and you must thrust yourself 
deep into this bitter spring that it may be sweetened and trans- 
formed. Some of you may wish to stand upon the shores of the 
river with the blossoms of springtime, or bearing the golden leaves 
of autumn, or at least the ripe fruit of worldly honor; but if we 
would do our duty for Christ, we must plunge into the depths of 
human life to-day to sweeten it in the name of Christ.’” And may 
this be the message to this Convention to-day of Joseph Hardy 
Neesima, who, though dead, is still a powerful Christian force in the 
Empire. 

189 


I90 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


The handle of this gavel is from the top of the Two Hundred 
and Three Meter Hill, that great strategic point in the capture of the 
citadel of Port Arthur; and may it bring to us a message to-day of 
heroism in the name of Jesus Christ. That hill, one of the many 
around that great citadel, was captured by the Japanese forces seven 
times in two months and as often lost again, if I remember aright; 
but it was captured the eighth time and held, and so became the 
point from which Port Arthur was at last taken. I was in Nagasaki 
when General Stoessel and 400 of his officers passed through on 
their way back to Russia, and I heard General Stoessel say to a 
newspaper correspondent, when asked the secret of the surrender of 
Port Arthur: ‘When the Japanese forces captured the Two Hun- 
dred and Three Meter Hill and the eleven-iuch shells directed from 
that eminence fell into the city, nothing could withstand them, and 
we knew that our days were numbered.” 

I present to you to-day Japan, the Two Hundred and Three 
Meter Hill of Christian missions in the Orient; and when we plant 
firmly upon that eminence the batteries of our Master Jesus Christ, 
the Orient will know that the days are numbered, and that His name 
will be known and His banner unfurled in all the Far East. 

It was my privilege on the top of the hill, near the place where 
this little piece of wood was picked up, to see ten months after the 
capture of that hill a spot, twenty by forty feet, which, after the 
snows and rains of winter and the summer’s sunshine and breezes, 
showed yet upon rock and earth tattered garments and the blackened 
stains of blood. May those who fought for country upon both sides 
in that great struggle be to us but an inspiration to heroic service 
through life and death in the name of our Master Jesus Christ. 


THE STUDENTS OF INDIA 
MR. B. R. BARBER, CALCUTTA 


You have heard from the address of Dr. Goucher that the desti- 
nies of this nation rest with the educated classes. So in India, ] am 
constrained to believe that the destinies of that great Empire rest, 
not only with the students, but with the Christian students. There- 
fore, I wish to bring you the greetings of the Student Movement, 
with its 2,300 members, and I should like to include with these the 
30,000 students in the 370 institutions of higher learning in that 
country. 

One would like to speak of the deepening interest in Bible 
study and of the opportunity in evangelistic meetings of reaching the 
hearts and consciences of these students. But I can only give you 


THE STUDENTS OF INDIA 1g! 


this instance of the work of one man, and he a former secretary of 
the Student Volunteer Movement in this country. In South India, 
he, associated with a young man from that country, in one year led 
into the Church 1,000 young men; not only those Christians nomi- 
nally in the Church, but others from among the Hindu classes. One 
remarkable conversion I might mention, the secretary of a Hindu 
society which they called the Devil’s Society; this man from being 
a devout Hindu turned to become not only a devout and earnest 
Christian, but an earnest Christian worker. 

One would like to speak of that great student quarter in Calcutta, 
with its forty-seven institutions of higher learning and their 10,000 
college students, with its fifty high schools and 17,000 high school 
boys. I have seen there young Hindu students going into the col- 
leges as devout believers in their own faith and coming out not only 
as Christians but as Christian workers. In the six or seven years 
that it has been my privilege to be there, in connection with our own 
work of the Young Men’s Christian Association, I have seen at least 
twelve young men forsake the hope of brighter prospects in com- 
mercial and government service to enter the ranks of Christian 
workers. 

In Ceylon there was the Jaffna Foreign Missionary Society, 
organized among the students of Jaffna College, and they raised 
hundreds of dollars to send one of their men to India to be a foreign 
missionary. They sent others to islands also to labor among those 
who were without the Gospel. 

One remembers one of the greatest missions of Northern India, 
where in the time of the founder there were scores of villagers 
reached by the Gospel and hundreds of men, women, and children 
turned to the Christian faith. The number of workers came to be 
thirty, and upon the death of this noble man his two sons, graduates 
of the University of Calcutta, took up his work. 

One remembers the organization of the Indian Christian Work- 
ers’ Band, and of the Bengal Missionary Union, and a number of 
others in South India could be mentioned, where young men are 
feeling called of God to go out to their own people. 

I remember also that college in Burma where one-third of the 
students have said, ‘““We will become foreign missionaries.” And 
following upon that call for 9,000 missionaries, sent forth by the 
Madras Decennial Conference, the men of India have felt that God 
was calling them, and last Christmas Day, in the college founded by 
William Carey, there was organized by the educated men of India 
the Indian Missionary Society, whose object is to send its own men 
out to educate or to Christianize the people and to do it by means 
of native money and native control. 

More significant still than this, is the fact that all over India 
the revival fires have begun to burn. Now we need these 9,000 mis- 
sionaries—every one of them—but I am constrained to believe that 


I92 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
the young men of India, realizing that the hundred*millions yet un- 
evangelized are not to be reached soon, are feeling the responsibility 
upon them and they are rising to the call of God. While they are 
expecting these 9,000, they are intending at the same time to go out 
and bring their own fellow countrymen to Jesus Christ. 

} 


THE STUDENTS OF CHINA 
MR. ROBERT R. GAILEY, M.A., PEKING 


THERE are just two aspects of this great subject that I would 
like to bring before this gathering. 

First, the students of China as a field for evangelization and 
as a means of evangelization in their Empire. Here we have, first 
of all, as a field for evangelization, the hundreds and thousands of 
students in schools and colleges of the missions in China. Nothing 
gives greater concern to the Christian educators there than that all 
of these students may be brought effectually under the influence and 
the power of the life of Jesus Christ. Here is a great field for 
evangelization. 

Then there is that great field, the so-called literati class in 
China—a million scholars in this great Empire. Who is going to 
undertake the great, the stupendous task of evangelizing this numer- 
ous and influential body of men? It is a significant fact that the 
missionaries at work in China, realizing the great importance of 
reaching this class, have definitely asked that the Young Men’s 
Christian Association undertake this work. The literati to-day are 
an important class; but it is a class that is passing away, if I may 
use that expression, because of the fact that last November, with 
one stroke of the pencil the great competitive system of examinations 
was abolished in China. Consequently this class that we have heard 
so much about and which has had such great influence in China, 
will soon be no more. At present, however, this class is still there— 
this million men in China—and can we not hope and pray that from 
this body of men there will come men such as Augustine and Eras- 
mus and Jonathan Edwards—men that will have tremendous influ- 
ence in determining and in leading the forces in the new China. 

Then there is the great new student field in China. The old 
students are passing away, but this means that there is a greater 
student field to be in the Empire. It must be evangelized. I cannot 
take the time this morning to tell you about this opportunity but 
only mention it. 

And then as a means of evangelization take the Christian col- 
leges already existing in China. Think of that Shan-tung College, 


THE STUDENTS OF CHINA 193 


which in the past generation has been turning out men year by 
year. No man has ever entered that institution and graduated who 
was not a Christian man; and these men have gone out into many 
parts of the Empire as teachers in government schools, in Christian 
schools, in private schools. Many of them also are pastors of 
churches that have called them and are supporting them themselves. 
That is a great evangelizing agency in China. Remember also the 
Peking Methodist University, with its two or three hundred students. 
And it was only two years ago that, under circumstances very simi- 
lar to those which characterized the inception of the Student Vol- 
unteer Movement, sixty men in that university offered themselves 
to God as the beginning of a Student Volunteer Movement among 
the Chinese students in China. 

I might mention, also, the American Board College at T‘ung 
Chou, where men are being trained for the ministry, and institutions 
in the south at Nanking, at Su-chou and Fu-chou, where during 
the last few months a wonderful revival has taken place and men 
by the score have offered themselves for God’s work among their 
fellow countrymen. 

I have just one other thing that I desire to bring before this 
gathering. It is a test, it seems to me, that God is bringing to this 
great movement of students in North America, a test in these days 
that He has never used in the past. Entering as we are soon to do on 
the third decade of this Movement, shall we not expect—aye, are we 
not now experiencing in this very gathering—a test? God is moving 
in this congregation and is touching the hearts of men and women. 
Weare not to be overcome by sentiment, perhaps, nor by the inspira- 
tion of these addresses; but let us put our lives to the work and 
do that which we are thinking and hoping to do. The test is a 
thousand volunteers per annum for four years; a thousand volun- 
teers next year is the call. It is a test, and here in this audience 
there are perhaps 3,000 men and women that could almost complete 
that quota for the next four years. What may we not expect of 
those who will go back to their colleges and universities, if they 
exert the influence which they might among their fellow students 
in the next four years. 

Finally a word as to our responsibility for China. England has 
a special responsibility for India and her students, but it seems 
to me—and I think I voice also the feelings and thoughts of my 
fellow missionaries in China—that America has a special responsi- 
bility for the students of that Empire. It has been said that Japan 
is the Two Hundred and Three Meter Hill of Asia, but there is the 
citadel—there is the Port Arthur still to be taken; and, if I remem- 
ber rightly, General Noga, when he had taken Two Hundred and 
Three Meter Hill, called for new troops, men who had not seen 
the awful carnage of battle, that they might take Port Arthur, and 
it was taken. Men and women, the responsibility is upon us to 


194 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


reach these millions of students in China and the new literati that 
are to come. Who are ready? Who are like that young man that 
Mr. Speer told us about in the days of the war in our own country, 
who answered to the roll-call, “Ready.” I thought of Paul when 
he said, “I am ready not to be bound only, but also to die at Jeru- 
salem for the name of the Lord Jesus.” 


THE STUDENTS OF JAPAN 
MR. V. W. HELM, M.A., TOKYO 


I am very glad, fellow students, to bring to you the greetings 
from the student Young Men’s Christian Associations of Japan, a 
country in which the most conservative authorities on the student 
conditions of the world have declared that there is a more intimate 
relationship between the destiny of the Empire and its students than 
in any other nation in the world. 

The sixy-two student Young Men’s Christian Associations in 
mission schools, government schools, private universities, technical 
schools, classical schools, and normal schools are bound together to 
extend the Kingdom of Christ among their fellow students, and 
to-day there comes to us here assembled a responsibility to bring 
Jesus Christ to the students of Japan. The government education 
of Japan is a non-religious and therefore an irreligious education. 
The mission schools of Japan are taking the spirit of Jesus Christ 
as the foundation of education, and the Young Men’s Christian 
Association to-day is recognized as the only agency that can labor 
within the government schools for the government school students, 
because the Young Men’s Christian Association is a volunteer organ- 
ization of Christian students laboring for their fellows; and from 
the great Imperial University of Tokyo throughout the government 
schools, there is not a single institution in which the Christian stu- 
dents may not freely bind themselves together to labor for their 
fellows. Hence to-day in these great irreligious centers of education 
in Japan the student Young Men’s Christian Association is working 
like leaven within the lump. 

I would mention just two reasons why we should feel a pe- 
culiar responsibility, reasons which constitute a call to prayer for 
the student movement in Japan. You doubtless know that the 
Church in Japan has risen to the position of assuming responsibility 
for the evangelization of her own Empire, thus becoming the pioneer 
of such Churches in the Orient; and to-day, if the Church of Japan 
is to meet this great responsibility, she must find among students 
her leadership in the ministry and in lay effort. Being trained in 


THE STUDENTS OF JAPAN = =——::s 'I95 


these institutions and in the theological seminaries of Japan are a 
mere handful of men compared with the great number of Japanese 
pastors and Japanese evangelists needed; hence it is the policy of 
the student Young Men’s Christian Association to see that not a 
single Christian student in a government school completes his cur- 
riculum without having to face the question of Christian work, thus 
turning his attention to the claims of the Church of Jesus Christ 
for life service. 

I have received since I came here a letter from Mr. Fisher, my 
colleague, stating that under the auspices of the student Association 
there was held in Tokyo a meeting of young Christian laymen, 
graduates of universities and colleges. He said that some of the 
strongest young Christian laymen of Tokyo had met to discuss the 
question of the independence and self-support of the Church and the 
Association, as well as the increase of a supply of Christian workers. 
The meeting was a most impressive one. It revealed a depth of con- 
cern on the part of many of these highly educated and able men for 
the unity and progress of the Church which one does not ordinarily 
suspect. It helped to remove misconceptions regarding the aims 
and hopes of the missionaries. On the next day, some of the men 
who had been present came to him almost with tears in their eyes 
to say how much they had been helped by that meeting. 

And now the other point, that of Japan’s relation to the Orient. 
It is true that Japan will be the savor of life unto life or of death 
unto death throughout the Orient. Which shall it be? This rests 
upon the Church of Christ in Japan. To-day three of the denomina- 
tions in the Empire have Japanese missionaries, who are laboring in 
China; and it is the mighty objective of the Christianization of the 
Orient that is to lead the Church of Japan to the speedy evangeliza- 
tion of her own people for that object, and to-day men trained in the 
Young Men’s Christian Associations are going into China as busi- 
ness men and as representatives of the cross of Christ. In Dalny a 
few months ago, I met a group of fifteen graduates of technical 
schools, sent by the government as a commission to investigate the 
coal mines. In charge of that commission was a young graduate 
of the Imperial University who had been for two years the president 
of the Association in that university, and he said, “I have come not 
only to investigate the coal mines, but to work with the men of this 
commission.” The first young man whom it was my privilege to 
lead to Jesus Christ is now in Shanghai as the representative of a 
great Japanese steamship company; and he has been for three 
years teaching in the night school of the Shanghai Young Men’s 
Christian Association. Another Christian went only last spring to 
Shanghai as the representative of the Tokyo Imperial Post Office 
and Telegraph. Before he went he sent a letter, in which he said, “T 
want to help in organizing a Japanese Christian Association among 
the increasing number of commercial young men in Shanghai;” and 


196 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


he is laboring there to-day. Another young man, for four years in 
a Bible class in Tokyo, went only six months ago, commissioned 
by the government of Japan to organize schools for the Chinese 
young men in the southern Liaotung Peninsula. I met him there 
last autumn, and he said that he had been permitted to labor there, 
not only in the education of men, but to lead them to Jesus Christ. 
And so we ask your prayers for the young men of Japan, as the 
student Associations are leading them for the Christianization of 
their own country and neighboring lands. 


+ fig Bal Slo Ola 2 A aaa I bo) der a 


UNPRECEDENTED OPPORTUNITIES IN THE 
UNEVANGELIZED WORLD 


In Latin America 

In Pagan Africa 

In the Far East 

In the Indian Empire 

In the Mohammedan World 


OW, 


\ 
" 


OPPORTUNITIES FOR SERVICE IN LATIN AMERICA 
THE REV. JAMES B. RODGERS, D.D., MANILA 


“YE SHALL be witnesses unto me both in Jerusalem, and in all 
Judea, and in Samaria”—Samaria, that hated of all the Gentile 
nations, allied to Israel by blood, with a partial knowledge of the 
true God, and yet despised as outcasts. What more telling argument 
can we find for preaching the Gospel of Jesus Christ in the Latin 
American countries than is suggested by this parallel? And the 
Philippines are included, because the early life of those islands, 
religious, civil, and commercial, came from Mexico; they belong, 
therefore, to the American-Latin countries. 

There are two forms of service that appeal to us to-night. In 
the very nature of things and because of the limitations of our 
Church—woe to us that it is so—large numbers of you who have 
a genuine desire to serve the Lord in foreign lands can never receive 
appointments under the boards of the churches. To be appointed 
a foreign missionary in these days is becoming almost as difficult— 
may it be said in the right sense—as to gain a place in the diplo- 
matic corps; for only the best are to be chosen, and the numbers are 
so small that out of the thousands, few can be sent at present. But 
now in these days, unwillingly and unexpectedly, we of North 
America have become interested, and have realized our responsi- 
bility for our brethren in Central and South America. How can 
we serve them? Did you ever think, young men, you who are 
thinking of going into business, that perhaps the Lord had a busi- 
ness opening for you in South or Central America, or in the Philip- 
pine Islands? I do not mean to say that you will gain riches, but 
livelihoods are there. An opening for what? Not for commercial 
gain, but to serve the Lord Jesus Christ as laymen, as business men 
in these countries. 

My mind goes out in grateful remembrance to some very dear 
friends, one an American, another a Scotchman, in the city of Rio 
de Janeiro, who gave of their time and money, and who allied 
themselves to the Brazilian churches in order that their influence 
might count where it was most needed, putting aside the opportun- 
ity of hearing the Gospel preached in English. One of them, the 
American, still remains in Brazil, although his business house has 
closed its doors and he has many opportunities to come back here, 


199 


200 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


solely for the purpose of allowing his life work to be in a struggling 
Baptist church in the city of Rio de Janeiro. Our missionary work 
on the island of Cebu owes a great deal of its success to the conse- 
crated efforts of a Scotch business man, who, without regard to the 
sneers and the rebukes of his business compatriots, has been faithful 
to the service of the Lord Jesus Christ. 

And then, again, we have now not only these business relations 
but political relations with other countries. It may not be under- 
stood, but the United States has organized a vast missionary society, 
with Theodore Roosevelt as its president, and William H. Taft as 
its executive secretary; and the young men and young women who 
have gone out under our government can and are doing Christ’s 
work as truly as those of us who are sent to preach the Gospel. On 
the list of the high officials in the city of Manila at the head of that 
most important branch, the educational work, are the names of two 
student volunteers of the class of 1894 in Pomona College, Cali- 
fornia, men who have interpreted their vows in this way and realized 
that their mission is as genuine and as thorough and as true as 
though they were preaching the Gospel. The work of many an 
American official is of the same kind. You remember that when 
Governor Taft came home in 1go2, he was told by his physicians 
that he should not go back again; it would be necessarily fatal to 
his health. Mr. Beach, whom you have heard here, tells me that 
at a banquet given by some of his college friends to Governor Taft— 
they were classmates—they said to him, “Why are you going 
back?” and these were his words: “Fellows, I regard my work in 
the Philippine Islands as a mission. I- cannot leave the Islands, for 
the people need me.” A man with a mission must fulfil it; and 
knowing the sentiments of our Secretary of War, I wrote to him a 
few days ago for a message, and I have great pleasure in bringing 
it to this Convention: 

“T am very glad that you have been addressing people on the 
unprecedented opportunities for public service in the Philippine 
Islands. One of the great needs in our work in the Philippines is 
the sympathetic assistance of American men and women who go 
there in our task of conciliating the Filipinos and making them 
believe we are there for their good. What we need in the Philip- 
pines are men and women who understand what we are trying to do, 
who sympathize with it, and who have a real friendly feeling for the 
people of these islands. They have a great deal that is good in them, 
and our task is to bring it out. 

“Sincerely yours, 
| “Wittram H. Tart.” 

I would not tarry on this phase of the subject, for there rises 
before me the other phase, the opportunity and necessity at this 
crisis of giving to the people that basal element, that essence of all 
the civilization and public life which we have, the Gospel of Jesus 


OPPORTUNITIES FOR SERVICE IN LATIN AMERICA . 201 


Christ, and those other elements which can make for righteousness, 
which can influence people to know the difference between truth and 
falsehood, which are the very essentials of the Christ life. 

Opportunities! See the doors of South America and Central 
America. With the exception of a few unimportant states, they 
are wide open. Every single one of the more important countries 
has a legal statute giving liberty of worship. It is said that in the 
United States and in the Philippine Islands alone is there genuine 
liberty of worship; but I think, from some things that I have seen 
in some of our cities, that we have more genuine opportunities of 
preaching the Gospel to all classes and races of men than you have 
here in some of our cities. 

What are these opportunities? In Brazil there is a National 
Presbyterian Church that is caring for itself; and although mistakes 
are made, still it is far better that it should be so than to have it ever 
carried in the arms of the parent Church. In the Argentine the 
churches are spread from north to south; Chili is strong, and the 
openings in Peru and Bolivia, as we have heard in these days, are 
simply wonderful; success is on every hand. 

And what of the Philippine Islands? You will pardon me if 
I speak more particularly of them, although my heart goes out also 
to the needs of the Brazilian people. Never in the history of our 
missions in Latin America has there been such an opportunity for 
Christian service as we who were fortunate enough to be the first 
appointees of the Churches, have had in the Philippines. Think of 
it! In 1899, when the first missionaries began their work, every- 
thing was under martial law. The people were sullen. They had 
no reason to believe except our unsupported word that we Ameri- 
cans were there for their good. And yet in those days, when we 
had to be in the house at seven o’clock at night, there were two 
openings the first and second days after my arrival; and from that 
beginning, the services in a little house, all the great work of both 
our own and the Methodist Church has grown. And what do we 
see now? Our churches are spread from the north down to the 
southern point of Negros, and the Episcopal Church is working 
among the Igorrotes, and the Congregational Board among the 
Bagobos down in Mindanao. The Churches have by wise procedure 
and careful arrangement been able to give their time, each 
Church exclusively to a certain field, through the terms of our 
Evangelical Union. We have had the opportunity to put in prac- 
tice new methods, and wise methods we believe, methods sanc- 
tioned by Christ Himself and that have brought us great results. 

But how are we reaching the Filipinos? We talk sometimes of 
the opportunities that we should wait for, and of the necessity of 
waiting patiently in prayer until God shall open the gates; but the 
gates of these Islands are flung open faster than we can enter them. 
Instead of our pursuing the opportunity, the opportunities are pur- 


202 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


suing us, and we have been unable to half occupy the open fields. 
There has been scarcely a place where a man has gone that he 
has not been able within a few days to get a hearing, and in some 
places the people turn out en masse to receive him; thousands make 
up his audiences; hundreds of villages are sending to the mission- 
aries. From up north in the Cagayan Valley there came a delega- 
tion three, four, five times, first to myself and then to Dr. Stuntz and 
Mr. McLaughlin of the Methodist Mission, saying, “Can you not 
send us some one?” and we were powerless to help. The hands of 
the Methodist Mission, in whose field it was, were so tied with their 
constantly growing work that they were unable to accede to this 
request until a few months ago. The work has gone on in this way, 
leaping from place to place. A most beautiful contagion has taken 
hold of ‘the people; they really believe it is their duty and their 
privilege to tell some one else of the truth. So by every possible 
means the people carry the Gospel to the other villages. Oppor- 
tunities! Crisis! I do not suppose that we shall have in future years 
as great an opportunity for service as we have now. 

Why do they listen to us? Oh, the desperation in the hearts 
of the people in the Philippines—and the same thing in South 
America, that desperation that comes from sullen acceptance of a 
hard and oppressing tyranny during long years, that makes men 
say, “We know not how to tell the truth, for we have been com- 
pelled to conceal our real feelings for 300 years.” And then, on 
the other hand, the natural aspirations after something better, they 
know not what. Some think it is for political independence; some 
think it is for a government of their own; others, that they might 
find it realized in having Filipino bishops in the Roman Catholic 
Church; still others think that the Aglipayan Church would do 
the work and solve the religious question. But they find through it 
all the same old custom has gone on of living at the expense of the 
people, of erecting great institutions and not caring for the souls of 
men. “Like priest, like people ;” and the teacher, the Spanish prior, 
bad as he was, has only been copied by his Filipino successor. 

But what about Protestants? What opportunities have we? 
Last Sunday I had the pleasure of preaching to a congregation 
near New York City, in the state of New Jersey, and the pastor of 
that church, a man of genuine saintly spirit, said to me: “One of 
the reasons why there is so much discontent in the ministry is that 
a great many men, as they grow older, wish to have a pulpit near 
New York, and so they come down to the little villages and towns 
around about.” Splendid services, splendid opportunities for ser- 
vice, sometimes, and yet they are content to go into a village of 
2,500, where there are four or five other Protestant churches. Plenty 
to do, of course, but what of the work in the neglected fields of 
South America? Oh, what a blessing it is to have unlimited hori- 
zons, to feel that although you work on and on and on there is 


THE OPPORTUNITY IN PAGAN AFRICA 203 


still more to do, to have your ambition quickened and your desires 
fulfilled in seeing the result of your work! Have any of you men 
any prospect in this country of having the privileges we have? 
There is a Baptist missionary down in Iloilo who baptized a thou- 
sand people in the year 1904. One of our ministers in the city of 
Cebu, who began with a hard struggle against the opposition there, 
had a few come in the first year—twenty-seven, I believe—the 
second year 177, and this year 350. In our own station of Manila 
I have been privileged to baptize between 800 and 1,000 persons 
during the six years I have been there, and all of them seemingly, 
so far as human eye could tell, genuine converts to Jesus Christ. 
And the work of the Methodist Church has been still larger, with 
their 10,000 or more members. Is not that an opportunity for 
service? Is not that an opportunity that appeals to every one of 
you? God grant that you may embrace it. 

Just before I left the Philippines, there was a farewell recep- 
tion. The people are very kindly in showing their regard, and very 
enthusiastic sometimes, and the last message they gave me was this, 
“Interpret to the American people the aspirations of the Filipinos.” 
I may not have interpreted them in just the way that they wished, 
for they talked of political independence; but I believe that this 
night I have tried at least to interpret to you leaders of the future 
generation the desires and aspirations of the Filipino peoples. God 
grant that you may never forget them. 


. THE OPPORTUNITY IN PAGAN AFRICA 
THE REV. DONALD FRASER, BRITISH CENTRAL AFRICA 


I sHALL not attempt to describe, in the few minutes at my dis- 
posal, the area and population and attractions of the peoples who to- 
day afford peculiar opportunities for the proclamation of the Gospel. 
I intend rather to speak of some difficulties which have been re- 
moved, of some opposing forces which must still be encountered, 
and of the need of Africa. 

I. Let us consider some of the difficulties which have been re- 
moved. 

1. There is the geographical difficulty of remoteness. The 
northern part of Africa has since centuries before the Christian era 
been in touch with Europe, and that has in no small measure affected 
her civil and religious life. But that part of Africa which we call 
pagan was until recently almost entirely isolated from communica- 
tions and from knowledge. In 1708 James Bruce, a Scotsman, ex- 
plored along the sources of the Nile. He was the first of a line of 


204. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Scotsmen whose names will always be associated with Africa, and 
who are famous for their geographical exploits. Mungo Park, who 
died in his attempt to trace the River Niger, followed him. And 
then there was Livingstone, prince of them all, who traveled 29,000 
miles in Africa and opened up to our knowledge 1,000,000 square 
miles. How great he was, only we who live in Central Africa can 
understand. His high aims indomitably pursued, his extraordinary 
personal influence, his absolute trustworthiness in the most trivial 
details, combine to make him our most notable explorer. He was 
followed by many another, such as Stanley, Cameron, Thomson. 
But the number is great and suffice it to say that after a century’s 
exploration by missionaries, scientists, and hunters, Africa now lies 
bare before us. Its lakes and rivers and mountains we know; its 
people and languages and customs. 

In the early days men entered the continent at some river mouth 
or port and then disappeared into the mist. But now those inland 
regions are interpenetrated by all the communications of modern 
life. Great fleets of steamers sail from Southampton and Liverpool 
and Hamburg and bring every one of its shallow harbors into touch 
with the world. Every great river, the Zambezi, Congo, Niger, Nile, 
has its fleet of little steamers establishing communication between 
the interior and the coast. And these, together with railways and 
telegraph, have disclosed the secrets of Africa and brought us so 
near, that sitting in our homes we can almost feel in our daily news- 
papers the heart beats of the great continent. See what this has 
meant for evangelization. At first missions could not advance be- 
yond easy communication with the base of supply. Some tried it 
at enormous cost of life and money, but now into the very heart of 
Africa there is organized transportation. And we must never cease 
to recognize that those traders who, for profit’s sake, maintain those 
lines of communication are the servants of the Kingdom even though 
they do not think so in their hearts. 

2. Another difficulty that has been removed was that of uni- 
versal anarchy. The ramifications of the Arab slave-trade penetrat- 
ed all Africa. Thirty years ago the Arabs were in the heyday of 
their prosperity. Livingstone calculated that every year 50,000 
slaves were brought to the East Coast, and that for every 50,000 
some 500,000 had been done to death by war, or fire, or famine. 
Cardinal Lavigerie went further and reckoned the annual loss at a 
million. We know at least that it was very great. Wherever the 
slavers went, tribes were dispersed or annihilated, a universal reign 
of terror pervaded. 

Then what shall we say of intertribal war? It was the rule of 
Africa. Strong tribes asserted their superiority in the life of some 
potentate and maintained it by continual war. There were few of 
the great kingdoms of Africa which were not buttressed by annual 
raids on the weaker tribes, by constant butcheries and barbarities 


THE OPPORTUNITY IN PAGAN AFRICA , 205 


which displayed the power of the chief and thereby maintained his 
authority. It was so with Chaka, with Mosihlatse in South Africa. 
with Mombera, and Msidi and Mtesa in the great inland regions. 
The atmosphere in which they lived was war, and the tributary 
people were only maintained in allegiance by the power of the 
assegai. To this spirit the Gospel of Peace was essentially opposed, 
and men were wise enough to recognize this. The weaker tribes 
welcomed the missionary in the hope that he would lead them 
against their enemies, and when he refused threatened or expelled 
him. The stronger refused to allow him publicly to discharge his 
office, because they recognized that their power would disappear if 
he did. This was the cause of the disaster which came upon the 
Universities Mission, of the long prohibition of work by Lobengula, 
Mombera, Msidi, and many another. This led to the failure of 
Captain Allen Gardiner to settle in East Africa, and to many another 
of the great defeats and disasters of early attempts. Now these dif- 
ficulties have been largely removed. The slave traffic has been prac- 
tically broken, not by the establishment of a patrol of gunboats 
along the coast, but by the occupation of the interior by European 
powers. 

It is the fashion to cry out against the scramble for Africa. 
I do not know what motives may have prompted each nation; but 
I do know that without such a partition as has now taken place, the 
evangelization of inner Africa would have been impossible. I am 
a loyal Briton, and I am proud of the high imperial destiny of our 
nation, for I see that the result of its occupation of Central Africa 
was the healing of Africa’s open sore. The work is not yet com- 
plete, but you may say that wherever British rule is, or French, or 
German, there the slave-trade has ceased. Would that the same 
could be said of Portuguese rule! One result of this settlement 
has been an enormous increase in the native populations. Not only 
have intertribal wars largely ceased, but many a murderous atrocity 
has been checked. And now we find that the Zulus have doubled 
their population in the last ten years. The Bechuana are four times 
as numerous as they were in Livingstone’s day. And the Fingoes are 
ten times as numerous as they were sixty years ago. 

3. Another great difficulty that has been partially removed is 
that of malarial fever. Till six years ago all inland and coast regions 
were in some degree cemeteries for the whites. Drummond said, 
when he came out of Central Africa, “I have been in the land of the 
dead.” And every mission field has its too well filled God’s acre. 
Now, in the great goodness of God, He has revealed to science the 
cause of malaria, and by taking certain precautionary methods there 
has been a wonderful improvement in the health record. In my 
first term in Africa, I frequently had fever once every fortnight, 
but during my last term only once a year. And it is now eight 
years since a male missionary died in our mission. What a differ- 


206 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ence this has made! It means longer service. And one of the great 
necessities for successful service is that there should be continuity 
of service and of policy. Like Judson, I have no faith in short 
term missionaries. No matter how full the supply of living men 
may be to take the place of the dead, there is no replacing the 
loss of experience and wisdom that.dies with each. Then it also 
means a greater efficiency; for no longer depressed with constant 
fevers, your missionary can live more strenuously and look more 
brightly on the problems of his field. 

II. But there are still many opposing forces which must 
be met. 

1. There is the opposition of evil and suspecting governments. 
We may acknowledge that by treaty no religious teacher may be 
forbidden to declare his Gospel to the people. Treaty gains this 
privilege for us in China, too, but then we have to learn that no 
treaty has much effect on deeply rooted popular prejudice. And in 
Africa, however much European headquarters may profess to give 
a fair field to every messenger, Protestant or Papist, there are preju- 
dices too deeply rooted in the minds of subordinate officials to allow 
liberty or to prevent opposition. And there is no government so 
constantly opposed as the Portuguese. Unfortunately large tracts 
are under their protection, and in almost all of these there is no pro- 
tection for European effort. If officials do not absolutely forbid, as 
they sometimes do, then they refuse title deeds to land and make 
developed effort impossible. In some French territory, unless the 
society be French, or the French language be taught in the schools, 
there is continual handicapping. But there is another government 
whose dreadful misrule creates at present not only a mighty ob- 
stacle to evangelistic work, but is perpetrating the greatest crime 
on earth. I mean the misnamed Congo Free State, a country of 
800,000 square miles, nearly four times the size of the German 
Empire, exclusive of its foreign possessions, over which King Leo- 
pold of Belgium holds absolute sway. In this country twenty years 
ago there were said to be 25,000,000 souls, but to-day there are not 
15,000,000. Such a decrease of population, where there ought rather 
_to have been a vast increase, reveals a condition of wholesale massa- 
cre which far exceeds the worst days of the slave traffic. 

2. And what shall I say of the liquor traffic on the West Coast? 
These lands are the dumping ground for a vast amount of American 
and European fiery spirit of the vilest character. This liquor has 
so seized the appetite of the native people that it has become almost 
the only trade goods in demand. The constant cry is for rum. It 
is the great obstacle to the progress of civilization, as well as the 
greatest enemy to the purity of the Church. In most of the dis- 
tricts south of the Zambezi, and in all East Africa Protectorates, 
this curse has been absolutely forbidden entrance. In the British 
South Africa Company’s land it is a high criminal offense to give 


: THE OPPORTUNITY IN PAGAN AFRICA 207 


spirits to a native. These Protectorates are not self-supporting be- 
cause of this prohibition. But there are higher successes than finan- 
cial ones ; and the grace that comes to us in our disinterested admin- 
istration of these lands more than compensates for any financial 
sacrifice that we may make. 

3. Yet another force that is aggressively our enemy is Mo- 
hammedanism. We see it actively spreading over Africa, where 
Christianity is not progressive. It comes with the Arab slaver and 
was identified with the slave traffic. It comes now with a certain 
racial pride and appeals to the African because it seems to link him 
with a great world-wide empire. But I greatly question the sin- 
cerity or permanence of this veneer of Mohammedanism. I know 
that much alarm has been created by the cry that it is racing with 
us for the new faith of Africa. And in a degree this is true. But 
Mackay said long ago that the next ten years would decide whether 
Islam or Christ is to rule Africa. These years have long passed, 
and the question is not decided yet. And the Mohammedanism 
which comes to Africa does not offer the same almost impenetrable 
barrier to Christianity that it does in Asia. I cannot help thinking 
that in many places it has gained ground just because Africa is 
eagerly stretching toward the light; and Islam, a Christian heresy, 
has been the first light offered. I have seen it come into districts 
with a rush and then within a year fade away. It brought no teach- 
ing, offered no new life; it gave sanction to some of the basest pas- 
sions of men. For the morality of the Mohammedan, said Living- 
stone, is based on a lower plane than that of the untutored African. 

4. But there are other forces essential to all pagan Africa 
which every missionary must encounter. There is superstition. 
Throughout pagan Africa you will find some idea of God. They 
recognize that a great spirit has made the world, though he seems 
now to have withdrawn from it. But the whole world is filled 
with active spirits of the dead. They are found in the great moun- 
tains, in the trees, in snakes and fierce animals; they speak to men 
in dreams, they follow them in shadows. I have never heard of 
their doing an act of loving kindness. But they will not bear neg- 
lect. When drought, famine, disease, death, come into a community, 
then the spirits are calling for propitiation. Then offerings are 
made to the offended spirits. But the greatest opponents are not 
the spirits speaking immediately, but the witch doctors who interpret 
their desires. When calamity comes, the doctors trace the source. 
When crime is committed they detect the criminal. And their 
ordeals of the boiling pot, or poison pot, claim annually thousands 
of victims. 

5. Finally there is passion. Built in a large sensual mold, they 
love to see a faction fight and to hear the war yell. With small 
provocation the fiercest passions may be raised and deeds of dastard- 
ly cruelty perpetrated. They have the bully’s love of seeing pain 


208 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


and suffering inflicted on the weaker, whether they be animals or 
men. A method of punishment was to stake the criminal to the 
ground, smear his body with honey, and then lead on the red ants 
to devour him alive. Even among the Christians, to teach them to 
spare suffering and to treat kindly the weak is a slow process. 

Another form that passion takes is drunkenness. Although 
European liquor may not be allowed, you will find through all Africa 
that each tribe has its native liquor, perhaps prepared from bananas, 
perhaps from maize, perhaps from Kaffir corn. It is brewed in 
abundance; it is a feature of the pagan African village life that 
while the supply lasts, you will find whole villages steeped in a 
hideous orgy of drunkenness, and men and women are never sober 
when they can be drunk. 

But where shall the list end? I might speak of polygamy, min- 
istering as it does to all the worst passions of men and women and 
making family life impossible; of indolence, the enemy of all social. 
progress and the friend of all vice and wickedness; of those sports 
and ceremonies which turn the moonlight nights into dreadful car- 
nivals of evil and destroy the last traces of modesty in boys and girls. 

III. Now what does Africa need? 

1. That the Church send out well-equipped and systematized 
missions. The needs and urgency of many parts of Africa are pat- 
ent to all, in the Sudan, the hinter lands of the Western Coast, the 
Eastern and Western Protectorates. But this urgent need must not 
allow us to waste men and means in spasmodic and inefficient efforts. 
There is a great tendency to appeal to the philanthropic instinct of 
Christians and send out undenominational, extra-Church, unsyste- 
matized missions. These have frequently experimented on new 
methods, ignored the teaching of a century’s efforts, formed commit- 
tees of men who have little or no practical knowledge of mission 
methods. And the result is huge wastage of men and money and 
further extravagance in organization. Let us remember that there 
is a deep science in the missionary enterprise. There is no need 
now to waste years and break men’s hearts by false methods. There 
is a vast library of experience behind us. Let us use this and see © 
to it that our churches tackle the urgent needs of Africa by fully 
approved methods, and that our policy is in line with what history 
has taught us to be the most useful. 

2. We need efficient men. It is a mistake to think that any- 
thing will do for Africa, that Asia alone claims educated and able 
men, and that for Africa any enthusiastic Christian will be an effi- 
cient evangelist. There is no mission so expensive as that which 
sends out uneducated men. There is no cheaper mission than the 
mission of fully educated and selected men. Africa demands special- 
ists, men who know their own departments and will train the natives 
to this work. She needs ministers who shall go out, not as evangel- 
ists, but as superintendents; not as pastors, but as bishops. She 


UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 209 
‘ 

needs captains of industry—carpenters and builders who will teach, 
not a smattering, but an exact knowledge of their trade; teachers 
who will instruct, not pupils, but teachers ; medical missionaries who 
will help others to instruct their fellows in the laws of health and 
in nursing. I mean that Africa will not be evangelized and raised by 
the European, but by the African. And the efficient missionary is 
one who will try to multiply himself in natives, willing to sink him- 
self, to restrain himself from activities which might be more fas- 
cinating, so that he may prepare Africans to do his work and give 
to them something of that spirit which is in himself. 


THE UNPRECEDENTED OPPORTUNITY IN THE 
FAR EAST 


THE REV. ARTHUR JUDSON BROWN, D.D., NEW YORK 


JAPAN, Korea, China, Siam—five hundred millions of peo- 
ple! We find it difficult to comprehend the significance of such a 
stupendous figure. But, to adapt the words of Dr. Gracey, consider 
that every third man who toils under the sun and sleeps under the 
stars is in one of these countries, that every third child born into 
the world is there, that every third orphan wailing by day and 
every third widow weeping by night are there. Constitute them 
pilgrims; let them pass before you, 2,000 persons every twenty- 
four hours, and you would have to listen to the weary, throbbing, 
pressing throng for 500 years. Opportunity? Until the last genera- 
tion this vast mass of humanity lay stagnant, but during recent 
years the vast forces of the modern world have been operating 
upon it, and the result is that an unprecedented revolution is taking 
place in our generation. 

Japan was the first to respond. Consider that within the life- 
time of many in this audience Japan had never seen a ship, knew 
nothing about steamboats or electricity, had a law inflicting the 
penalty of death upon any Japanese who left his native land, and a 
statute that if the Christian’s God himself should set foot upon her 
territory, He should pay for it with his head. Then Commodore 
Perry opened the ports of Japan. Then an Imperial Commission 
visited Europe and America to ascertain what Western nations had 
to teach. Then feudalism was abolished. Now Japan has a modern 
system of education and a free press. Her ships reach the uttermost 
parts of the earth. She uses steam and electrical machinery as 
intelligently as any nation in the world. She has organized an army 
and a navy pronounced by military and naval experts the very 


210 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


best in the world, and since the last meeting of this Convention, the 
world has seen little Japan crushingly defeat the alleged most power- 
ful white nation of the earth. Already it is settled that Japan is 
a world power. Shall it be a Christian power? Those who are 
before me to-night may, under God, help to answer that question. 

Korea until this generation was a hermit nation. The first 
Protestant missionary did not enter it until 1884. The work has 
_ been greatly hampered by the rottenness of the government. Now 
Japan is reconstructing Korea politically, building railways, stretch- 
ing telegraph wires, reorganizing courts, correcting abuses, inaug- 
urating a new era in that erstwhile hermit kingdom. The Koreans 
do not like it. A lazy, sleepy child does not wish to be compelled 
to get up in the morning and go to work; but under the influence of 
Japan, Korea is being forced to reform her methods. That war 
between Russia and Japan threatened to close missionary oppor- 
tunity in Korea. But Japan, although she knew it not, fought the 
battle of the Lord of Hosts, and the victory of Japan means the 
continued freedom of the Protestant missionary in Korea and the 
development of conditions more favorable to the stability of the 
growing Church. 

In China a stupendous change is taking place. There is some- 
thing fascinating and yet something appalling in the spectacle of 
that mighty nation slowly and majestically bestirring herself after 
the sleep of ages. Take one or two illustrations. Prior to Igo, 
every young man who wished to obtain official preferment had to 
pass an examination in the old Confucian Classics. That meant that 
the young men of China stood with their faces toward the dead past. 
But on August 29th of that year—fix the date in your minds, as 
it is one of the great dates in the reorganization of the world— 
a decree was passed abolishing those literary examinations and 
directing that thereafter young men who wished to obtain official 
preferment must pass an examination in Western arts and sciences 
and economic and governmental methods. To carry out this pur- 
pose, it was decreed that schools should be established throughout 
the Empire, with a college in every provincial capital, and that where 
no other places were available, the temples should be turned into 
schools. By that one decree 1,650,000 of the brightest young men 
of China, who had been standing with their faces toward the dead 
past, executed an about-face and are now looking toward the 
living future. 

Some one asked me to-day what was the last word from China. 
I replied that it was that Yitian Shih-kai, Viceroy of the imperial 
province of Chih-li, went to Pao-ting Fu, ordered that several 
temples to the local deities be turned into police stations, and that 
the idols should be gathered and thrown into the river. The mis- 
sionaries, curious to see how the people would take such a sacri- 
lege, went down to the river bank to find thousands of people laugh- 


UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 2I1 


ing at it as a good joke, and saying one to another, “The gods are 
getting a bath!” 

Do you know that the very reforms for which a few years ago 
the Emperor was virtually deposed by the Empress Dowager are 
now being decreed by the Empress Dowager herself? Ten years 
ago China did not have a vernacular paper. To-day she has 157 
newspapers, and the last to be started, oh, young women, is a daily 
woman’s paper in the city of Peking! Only recently there has been 
traveling through the United States an Imperial High Commission, 
charged by the government of China to inquire what Western na- 
tions have to teach. The Rev. Dr. J. Walter Lowrie, returning to 
the field after a furlough prolonged by ill-health, writes in amaze- 
ment that the changes that had taken place during his absence of 
twenty months were greater than had taken place during the pre- 
ceding twenty years of his residence in China. Of course there is 
commotion. You could not expect one-third of the human race 
to rouse itself from the sleep of ages without having more or less 
disturbance in various places. But the disturbances in China to- 
day are the signs of progress. They mean that at last China is 
awake. We remember that of old, the dying Francis Xavier lifted 
up his hands and said: “Oh, rock! rock! when wilt thou open?” 
For nearly a hundred years Protestantism has been hammering upon 
that rock. Now it has opened. Will you enter? 

In Siam we have the most progressive monarch in Asia, with 
the exception of the Mikado of Japan. He has recently issued a 
decree abolishing slavery. He has also issued a decree abolishing 
gambling everywhere in his kingdom, except in the capital. And 
why not in Bangkok? Because the income from gambling in the 
capital forms so large a part of the revenue of the government that 
he could not get along without it, unless he raised the import dues. 
But by the treaties between Siam and Western nations, he cannot 
increase the import dues without their consent. So we have the 
spectacle of the Buddhist King of Siam desiring to abolish the 
curse of gambling in his capital and unable to do it because so far 
the Christian nations have not consented. 

And these great changes are being attended by an unpre- 
cedented readiness to hear the message of the West. It is true that 
the Japanese Church is demanding autonomy. There are in Japanese 
churches 50,000 communicants and 150,000 adherents. Whereas in 
most countries Christianity has begun at the bottom and worked up, 
in Japan it began with the Samurai, the knightly class. It has been 
said that the influence of Christianity in Japan is Ioo times greater 
than its statistical strength. A surprising proportion of men in, 
public life are Christians—officers of the army and navy, editors 
of leading papers, members of the Lower House, or, as we would 
call it, the House of Representatives. Kataoka, then President of 
the Lower House, told me when I was in Tokyo that it was his 


212 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


weekly custom to invite his official colleagues to his palace and there 
to read and expound to them the word of the ever-living God. 
Fancy the Speaker of our American House of Representatives doing 
that! A short time ago there was an assemblage of the peers of the 
realm in Tokyo, and that great assemblage of the dominant men of 
the new Japan stood and repeated in unison those majestic words, 
“T believe in God the Father Almighty, and in Jesus Christ, His 
only begotten Son.” 

But while we rejoice because of these things, it would be a 
mistake to suppose that Japan is a Christian nation and needs no 
more foreign missionaries. In a street of Nagoya, an interior city 
of Japan, I saw a Japanese gentleman approaching. He was riding 
a bicycle and was wearing a European hat, collar, tie, coat, and vest. 
His upper works were thoroughly modern, but his legs were bare 
and his naked feet were thrust into wooden sandals. That is Japan 
to-day. In a great many cities in Japan, I asked leading Japanese, 
“What is the great need of your country to-day?” And the con- 
sensus of replies was: “Japan needs a new basis of morals. She 
has drifted away from the old foundations, and she has not yet 
anchored herself to any new faith.” There are nearly fifty millions 
of people in Japan to-day who are unevangelized. Oh, young men, 
if we are to win Japan for Christ we must hasten. It would be an 
unspeakable calamity if Asia should be organized and dominated 
by a heathen power. 

In Korea the result of the war has opened doors of opportunity 
wider than ever. In Pyeng Yang, the missionaries assembled the 
more mature native Christians and after instruction and prayer 
sent them out to make a house-to-house canvass of the unevange- 
lized. Ten years ago, such visitors would have been mobbed. But 
one visitor reported a typical experience when he said, “To-day I 
visited ninety-eight houses and ninety-seven received me kindly 
and thanked me for coming.” At night the visitors trooped into 
the churches, bringing with them those whom they had interested 
during the day. In ten days, 1,120 publicly confessed Christ, and 
the whole city was shaken. Take another station, Syen Chyun, that 
was not opened till r901. Yet there are now 6,507 communicants 
and catechumens in that one field. There is a missionary on this plat- 
form to-night who in the last five years has baptized 1,392 Koreans. 
A letter just received states that another member of that station 
has, in the last five months, baptized 660 adults, enrolled 1,000 
catechumens, and organized ten churches. The growth in that 
station has been over 100 per cent. within the last year. 

And how eager they are to know Christ more perfectly so as 
to tell others about Him! The missionaries announced a training 
class for Christian workers; 1,140 men came. Most of them walked 
from the outstations, the most distant walking 390 miles, a journey 
of twenty-four days over mountains and through valleys in the 


UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 213 


cold and snow of February! On the last day, an offering was made, 
not only of money, but of service. The leader said, “Will you not 
pledge time to be spent in telling the unconverted about Christ?” 
And men who had already given all the money they could pledged 
altogether 1,190 days of personal work without any compensation. 
I seem to see them, while we are sitting here—those poor but glad- 
hearted Koreans, going from village to village and from house to 
house, preaching the old and yet ever new story of Divine com- 
passion for needy men. The missionaries are calling to us to send 
more men, more women, that they may take advantage of the great 
opportunities that are opening before them. Mr. Kearns alone, who 
did not go out till 1902, now has seventy churches under his care. 
He closed his last letter by saying: “I am writing at midnight, after 
a hard but a wonderful day. To-morrow I must walk twenty miles, 
examine forty candidates for baptism, and preach in the evening. 
Can’t you send some one to help me?” 

In China, in spite of the development of anti-foreign feeling, 
the missionaries write that crowds are attending the churches. Did 
you note the appeal issued not long ago by a representative con- 
ference of missionaries in China? It included the statement that 
in all the 1,900 counties of the Celestial Empire, there is not one 
closed to-day to the foreign missionary. Twenty years ago, the 
Province of Hu-nan was the most hostile in China, and when a 
missionary entered, the opposition of magistrates and people was so 
menacing that he was forced to leave. To-day a large and flour- 
ishing missionary work is being established in several cities, and 
the people are most friendly. Within recent weeks, some of our 
beloved Presbyterian missionaries were foully murdered in Lien- 
chou, and Kuang-tung Province to-day is the most disturbed 
province in the Empire. Yet the annual report of the Mission, 
which has just arrived, tells us that last year 1,584 adults were 
baptized in that one province. Dr. Beattie writes that since the 
report was made out, he has baptized 485; and Dr. Albert Fulton 
writes that he expected by the time that his letter could get to me, 
he would have baptized no less than 1,000 more. I shall never 
forget a morning when I stood upon a hilltop in the great Province 
of Shan-tung and looked down upon thirty-two villages in not one 
of which had Jesus Christ ever been preached. As I thought of the 
ignorance and superstition of the people and realized that they 
were meeting all the temptations and sorrows of our common life 
without that help from the Son of God that you and I have, I en- 
tered more deeply into the woe of Christ when He exclaimed of 
the weary, sinning multitude: “I have compassion on them. I 
suffer with them.” 

We can reach them now. But how long will the opportunity 
last? The rapidly growing demand for independence of the 
foreigner is sure to affect the Chinese Church in time, as it has 


214 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


already affected the Japanese Church. The Rev. Dr. Calvin Mateer 
expresses the opinion that within a generation the Chinese Church 
will insist on autonomy. As our aim is the establishment of a self- 
governing, self-supporting, self-propagating Church, autonomy need 
not alarm us, provided the Chinese Church is sufficiently strong, 
intelligent, and grounded in the truth. Now, while we are in con- 
trol, is the time to make it so. But if we are to succeed, we must 
not only have a large general re-enforcement in men and money, 
but we must double the equipment of our academies, colleges, and 
seminaries in China. . 

As for Siam, are you familiar with the teaching of Buddhist 
theology? It is inexpressibly touching. It places before us the 
unprecedented opportunity there. It is that myriads of ages ago 
a white crow laid five eggs; that each of these eggs was to hatch 
and bring forth a Buddha; that these Buddhas were to appear in 
the upper world, one by one; that four have already appeared; and 
that the last is about to come. The people believe that he will be 
the greatest and best of all; that he will gloriously reign 84,000 
years, and that in his time, all men will become pure in heart. And 
as our missionaries go over the hills and through the valleys of 
Siam and Laos, men ask one another in awed tones, “Is not this 
He for whom we look?” Not only do the common people listen 
gladly, but the nobles invite the missionaries to their homes, and 
the priests urge them to come to the temples and explain the 
message more perfectly. And as nobles and priests sit with bated 
breath, the ambassador of Christ cries, “Whom, therefore, ye un- 
consciously expect, him declare we unto you.” Among the last 
letters from Laos was the news that five monks in the city of Chieng- 
mai had given their hearts to Jesus Christ. 

This generation! Has there ever been a time since the Son of 
Man died on Calvary when the words meant so much as they mean 
to-day? And does not opportunity spell obligation? Are we going 
to retreat because of possible danger in China? Some are asking, 
“Are you going to send any more missionaries to China?” I was 
stirred the other day as we were reminded that at Two Hundred and 
Three Meter Hill, the Japanese suffered defeat seven times at fright- 
ful loss, but that the eighth time they won the victory and Port 
Arthur fell. Shall the Church of God show less courage and de- 
termination before the Two Hundred and Three Meter Hill of 
heathenism? Suppose Christ had turned back when the shadow of 
the cross lay heavily across His pathway! 

But I would that our sympathies might go out to-night to those 
who are at the fore-front of the battle. It is not so hard to be brave 
in war as is commonly supposed. The soldier knows that he is part 
of an army equipped for a fight and with a fair chance of victory. 
He has the relief of action, the sound of bugle and drum, everything 
that can stir the heart and nerve the arm. But our missionaries 


UNPRECEDENTED OPPORTUNITY IN THE FAR EAST 215 


are scattered in tiny detachments of half a dozen men and women, 
alone, unarmed, scorning to run, forbidden to fight, but standing 
there with courage superb, in the name of Jesus Christ. I have 
been asked whether our boards are not going to order the mission- 
aries to leave their posts. If we were to do so, they would not 
leave. Said a British Admiral, as some missionaries refused the 
protection of his ship-of-war in a time of great danger: “Gentle- 
men, your courage is magnificent. Men have been given the Vic- 
toria Cross for less heroism than yours.” Shall we not send forth 
from this great Convention a message of cheer and prayer and 
support to those lonely, beleaguered, endangered missionaries in 
China? 

As I close, let me remind you of that great painting called 
“Anno Domini,” which perhaps some of you have seen and which 
vividly illustrates the unprecedented opportunity to-day in the 
extreme Orient. It represents an Egyptian temple, from whose 
spacious courts a brilliant procession of soldiers, statesmen, philos- 
ophers, artists, musicians, and priests is advancing in triumphal 
march, bearing a huge idol, the challenge and the boast of heathen- 
ism. Across the pathway of the procession is an ass, whose bridle 
is held by a reverent-looking man and upon whose back is a fair 
young mother with her infant child. It is Jesus entering Egypt 
in flight from the wrath of Herod and thus crossing the path of 
aggressive heathenism. Then the clock strikes and the Christian 
era begins. 

It is a noble parable. Its fulfillment has been long delayed 
till the Child has become a Man, crucified, risen, crowned. But 
now in majesty and power, He stands across the pathway of ad- 
vancing heathenism in China. There may be confusion and tumult 
for a time. The heathen may rage, “and the rulers take counsel 
together, against the Lord.” But the idol shall be broken “with a 
rod of iron,” and the King upon his holy hill shall have the heathen 
for his inheritance and the uttermost parts of the earth for his 
possession. For “he hath on his vesture and on his thigh a name 
written, King of Kings, and Lord of Lords.” 

“And who knoweth whether thou art come to the kingdom 
for such a time as this?” 


THE UNPRECEDENTED OPPORTUNITIES IN SOUTH- 
ERN ASIA, WITH PARTICULAR REFERENCE TO 
THE INDIAN EMPIRE 


BISHOP JAMES M. THOBURN, D.D., INDIA 


Some forty-seven years ago I was packing my trunk for India. 
I remember very well that there was not a very great deal to put 
into it. I also remember that, while I was not at all timid about 
going, my hopes were not very high. The outlook was very differ- 
ent then from what it is now. The American missionaries had 
been in India a generation or more, but had not achieved any 
marked success except in Burma, and as for the rest of the Asiatic 
missions, there was very little encouragement reported from any 
source. I went out there without any plan, and for that I thank 
God, but I did expect to be successful. I was not very successful, 
however, at first. During the first five years I baptized five persons. 
Three of them were children. I had to learn a great deal, and I 
had to unlearn a great deal more. But I made several mistakes. In 
the first place, I did not take enough for granted, or I took it for 
granted in the wrong direction. I supposed that the people knew 
nothing about God, and in this I am afraid I was following the 
precedents of missionaries who had gone before me, for I read the 
current tracts of that period that fell into my hands, and found 
long arguments to prove that there was a Supreme Being. I have 
not made that mistake, I think, for forty years. I believe every- 
body knows there is a Supreme Being, or if anyone does not, and 
you take it for granted, and deliver a message from that Supreme 
Being, you will get access to the person’s heart. There may be 
exceptions, but they will be so few that you will not have time to 
waste in talking with them. 

In the next place, I made the supreme mistake of devoting 
too much time to overthrowing what I considered the false religions 
of the people. That was time wasted. Give them the truth, and the 
false systems will fall of themselves. I merely blocked my own 
way by entering into arguments with Hindus and Mohammedans 
about the rival merits, for it amounted to that, between my preach- 
ing and theirs. But God led us in strange ways. If I could have 
had my way, I should have preferred to have had some converts 
from among the Brahmans, but they did not trouble me. I should 

216 


UNPRECEDENTED OPPORTUNITIES IN SOUTHERN ASIA 217 


have been very glad to have won a few converts from among the 
Mohammedans, but they would not listen to me. But in the 
strange providence of God I was led among low-caste people. I 
have no time to tell you the story, but the first opening that occurred 
in which I was personally concerned, was in a little colony that 
had come down from the Punjab, a people called Mazbi Sikhs. 
Many of them were professional thieves, and we had to begin among 
those people. I remember going out on a tour, after I had been 
seven years in the country, and in three weeks I baptized 125 per- 
sons, and when I returned to the mission house I was almost afraid 
to tell what I had done, for I felt sure that nearly all the mission- 
aries would condemn my course, and tell me that I ought to have 
taken more pains to determine the question of their sincerity. But 
I took it for granted that they were sincere, and in that I was not 
deceived. I remember how my heart sank within me once when 
I was administering the Lord’s supper to some of those converts, 
and saw among them two or three men who had been arrested 
on a charge of stealing only a few weeks before; and although they 
had been acquitted, it seemed humiliating that our converts, the 
foundation stones of the great spiritual temple which we were going 
to build, were composed of this kind of material—converted thieves! 
I had forgotten the old hymn: 


“The dying thief rejoiced to see 
That fountain in his day. 

And there may I, though vile as he, 
Wash all my sins away.” 


We sing that, and yet do not believe we are half as vile as the thief. 
When we come right down to the point, we are on the same plane 
with the thief, for I had stolen from God many a time—opportunity, 
time, privilege, I had taken, and in doing so I had been dishonest, 
but had never thought of it. However, I lived to lay these two 
hands on the heads of two of those men and ordain them to the 
Christian ministry, and more faithful Christians never lived. They 
are both in heaven now. I lived to see the son of an utterly low- 
caste man coaching the sons of Brahmans and Mohammedans for 
the university examinations. 

I lived also to see the opening of a new era, and in a few years 
we discovered that this little colony of 4,500 people were all of 
them converted, But India is full of low-caste people. Take, for 
instance, the Chamars. The Chamar is a leather-dresser, an utter 
outcaste in every way. The Brahmans, as you know, are the aris- 
tocratic people of the country. There are about 25,000,000 of each, 
but the Brahman, with rare exceptions, does not accept the word 
from our lips; while the Chamar often does. And what are we to 
do? Why, we are to go where God leads us, and we are to trust 

’ Him that He will lead us right; although the result of this may be 


a18 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to lead us into strange paths and among people of whom we have 
never dreamed. Much more than one-half of the people of India 
belong to the lower castes. The leather-dressers of whom I have 
spoken areabout equal in number tothe Brahmans; that is,25,000,000 
each; but we have many others, some of whom are lower than the 
Chamars. In fact, the really respectable classes of people in India 
are relatively few. No country can ever become Christian until 
the common people are reached, even though the word “common” 
may include the very lowest. In the province of Gujarat, in West 
India, 10,000,000 people are found who are looked upon as low- 
castes, but none of them are leather-dressers. Among these Io,- 
000,000 a wide door seems to be opening for the Gospel messenger. 
Converts in that field are multiplying at the rate of three or four 
thousand a year. In the region around Bombay, and extending 
into Central India, perhaps 20,000,000 men may be found, and a 
forward movement is reported among these people at various points. 
In Southern India there are four great races, and the accessible 
classes rank with those mentioned in the other fields. In Bengal 
and North India similar conditions prevail. 

From almost every direction encouraging tidings reach us. I 
was talking with a missionary from India only yesterday, and asked 
him if he had seen the statistics of his field for the past year. “No,” 
he replied, “I have not seen the statistics in full, but I do not think 
our gain will be more than 15,000 this year.” Fifteen thousand! 
Why, in the early days it took all the missionaries in India twenty- 
five years to make as many converts as that, and yet it is only one 
mission of which we speak. There are at the present time many 
schools, and perhaps thirty or forty missionaries working among 
the classes of whom I have been speaking. 

It may be said, however, that even though they become Chris- 
tians, the missionaries can never make anything of them. This by 
no means follows. Young men and, I am very glad to add, young 
women, born among these converts, are competing at the present 
time in university examinations and more than once have stood 
abreast of the highest in the competitive examinations held under 
the government direction. Among those who have become preach- 
ers are men of ability and marked devotion. They have achieved 
success in their work and are found in as large proportions as supe- 
rior men can be found among the ministers in this country. 

But I must not forget to mention the wonderful manner in 
which God has given us access to the women and girls of India. 
' When I first went out to that country, in 1859, the mission to which 
I belonged occupied a field containing about seventeen and a half 
millions, and I remember that so far as we knew there were not 
seventeen women and girls among these millions who could read 
a word. None of them wanted to learn, and their husbands and 
brothers and fathers would not have let them learn, if they had 


UNPRECEDENTED OPPORTUNITIES IN SOUTHERN ASIA 219 


wished to do so. It took us many weary years to find access to 
these women and girls; but God has helped, and now within the 
boundaries of that same field there stands a successful college for 
women, high schools have been opened in many parts of the coun- 
try, and among these schools are several where girls are taught 
up to the college entrance course. 

Strangest of all, not only are girls and young women found 
competing with young men in the university examinations, but 
they have found their way into the medical colleges of the Empire. 
God has given me certainly a few privileges which I appreciate. 
Prominent among these is the fact that I was permitted to go down 
toward Bombay and receive the first lady physician who ever went 
forth into a heathen land. This lady, Miss Clara Swain, who still 
lives, enjoyed the pre-eminent privilege of being the pioneer of a 
great host of noble women who are now giving medical relief to 
the secluded women of India. Another privilege enjoyed by me 
was the laying of the corner-stone of the first college for women 
ever built on Asiatic soil, and more lately I have reason to believe 
that I was the first man who for hundreds of years had ever been 
permitted to enter an assembly of high-caste women in India. I 
not only enjoyed that privilege in the city of Madras, but a few 
years later | saw a much larger assembly in the same city, in which 
the husbands and fathers of these leading ladies of society were 
publicly present. This is drawing aside the parda, the emblem 
of seclusion for women. Such a meeting means in practical life 
nothing less than emancipation for the women of India. There 
are 150,000,000 women in India ready for the Gospel, when you 
find messengers who will carry it to them. It must be taken in 
the main by persons of their own sex. 

If all the other mission fields were provided for, India alone 
would absorb all the working talent of all the Christian Churches 
of these United States and of all other Protestant countries. There 
is no limit to the great field which God has spread open before you. 
Will you come? That is my question. I trust, if God spares my 
unworthy life, that I may yet shake hands with some of you on 
the banks of the Ganges. If we meet there, I trust that you will 
remind me of what I have said this evening. 


UNPRECEDENTED OPPORTUNITIES FOR EVANGEL- 
IZING THE MOHAMMEDAN WORLD 


THE REV. SAMUEL M. ZWEMER, D.D., F.R.G.S., ARABIA 


Sir WittraAm Murr, an acknowledged authority, has said, 
“The sword of Mohammed and the Koran are the most stubborn 
enemies of civilization, liberty, and truth which the world has yet 
known.” To the unprejudiced mind his statement is a historical 
commonplace. While other religions and systems of error have 
fallen before the advance of truth, as Dagon before the ark of Je- 
hovah, Islam, like mighty Goliath, defies the armies of the living God 
and the progress of Christ’s Kingdom! In three continents it pre- 
sents an unbroken front and is armed with a proud and aggressive 
spirit. At a very conservative estimate there are 200,000,000 Mo- 
hammedans—one seventh of the human race! Islam’s dominion 
stretches—as you see on the map—from Sierra Leone in Africa to 
Peking in China, and from the steppes of Siberia to Zanzibar and 
Sumatra. In China there are 20,000,000 Moslems; in some 
places north of the Yang-tzii River one third of the people belong 
to that faith. In India there are 62,000,000 Mohammedans ; 
and the real problem to-day is not “Krishna or Christ,” but Moham- 
med or the Messiah. One-seventh of the whole population of Asia 
is Moslem. Every third man, woman, or child in Africa is a be- 
liever in Mohammed. It is a world problem. The great task to 
which Christ summons His Church at the beginning of the twentieth’ 
century is the evangelization of the Mohammedan world. 

The hour is ripe. The situation, despite long neglect and al- 
most universal apathy in many Christian circles, so far from being 
discouraging, is full of hope and pregnant with unprecedented op- 
portunities. To speak of them in detail here is impossible; but I 
will attempt to crowd them into an outline—a sevenfold call of op- 
portunity—and may God’s spirit drive the call home to each of you 
for meditation and prayer and action. 

I. The present political division of the Mohammedan world 
is a Startling challenge of opportunity. 

When we remember Lord Curzon’s remark* that “the Moham- 
medan conception of politics is not so much that of a state-church 
as of a church-state,” how great has been the fall of Islam since the 


*Persia, vol. 1, p. 509. 
220 


OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS 221 


beginning of the past century! She has practically lost her tem- 
poral power and never again will the Crescent rule the world. The 
area of the present caliphate has dwindled to smaller proportions 
than it was at the time of Mohammed’s death. Suleiman the Mag- 
nificent would not recognize in the Ottoman provinces that which 
was once a world-kingdom. Only 18,000,000 out of 200,000,000 
Moslems are under the political control of the Sultan. 

One hundred and twenty-four million Moslems are under Chris- 
tian rule or protection—over one-half of the Moslem world. King 
Edward VII, Queen Wilhelmina, and the Czar of Russia hold the 
balance of power in the Mohammedan world. There are a quarter 
of a million Moslems in the Philippines under the American flag, 
while France exercises political control over nearly all Mohamme- 
dan Northwest Africa: Christian rule has not always been favor- 
able to missions among Moslems; and yet it means generally a free 
press, free speech, and liberty to confess Christ. Purely Mohamme- 
dan rule means an enslaved press, no freedom of speech, and death 
for the apostate from Islam. God’s providence has opened doors 
everywhere in Moslem lands, and the political factor is nearly every- 
where favorable to the spread of Christianity. The Dutch Govern- 
ment has wisely changed its attitude, and now favors missions to 
Moslems as safest from a purely political standpoint. May we not 
hope that Christian England will soon do the same in the Egyptian 
Sudan and in West Africa? 

II. A consideration of the languages spoken by Moslems to- 
day is a further proof of unprecedented opportunity. 

Once the Mohammedan world was Arabian; now it is polyglot. 
The Koran is an Arabic book and has never been translated by Mos- 
lems into other languages for religious use. It is an unknown 
tongue, and it speaks a message that cannot be understood by three- 
fourths of the Mohammedan world. The segments on the diagram 
of languages tell their own story. What spiritual comfort can the 
20,000,000 Chinese Moslems derive from the Arabic which they re- 
peat daily in their prayers? How little of the real meaning of Islam 
is plain to the 62,000,000 Moslems of India, nearly all ignorant of 
Arabic! But the Bible, sharper than any two-edged Saracen blade, 
which is our weapon of warfare—the Bible speaks all languages 
and is the best printed and cheapest selling book in the world. This 
universal, everlasting, glorious Gospel is not handicapped as is the 
Koran, which by form and matter is wholly and hopelessly provin- 
cial. The Beirut Press has issued over a million volumes of the 
Arabic Scriptures since it was founded. The demand for the ver- 
nacular Bible in Arabia, Persia, and the Turkish Empire is phenom- 
enal. Not only has the Bible been translated into every Moslem 
tongue, but a large and important body of Christian literature, con- 
troversial and educational, is ready for Moslems. This is specially 
true of Arabic, Persian, Turkish, Urdu, and Bengali, the chief lit- 


222 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


erary languages of Islam. Every Mohammedan objection to Chris- 
tianity has been met in printed apologetic, and these weapons have 
been tried and not found wanting. What magnificent opportunities 
there are to-day to establish, enlarge, and endow mission presses in 
the chief Moslem centers. Those now in existence are overtaxed; 
they clamor for men and means to meet the demand for books. Who 
can estimate the possible power of Christian journalism in Egypt for 
Moslems or of a colportage system that would reach all who read in 
India? Here is a call for the student with literary tastes and talent 
for organization. Not without reason does the Koran always speak 
of Christians as “the people of the Book.” Ours is the opportunity 
to prove it by carrying the Book to every Moslem in the world. We 
can afford to leave the verdict to the Moslem himself. 

III. The disintegration of Islam calls for immediate world- 
wide evangelization. 

Not only have the literary weapons been forged and the Sword 
of the Spirit prepared for the conquest, but the ranks of the enemy 
are breaking. Mighty and irresistible forces are at work in Islam 
itself to prepare the way for the coming of the King. Thousands 
of Moslems have grown dissatisfied with their old faith, and of tens 
of thousands we can say: 


“Far and wide, though all unknowing, 
Pants for Thee each human breast; 
Human tears for Thee are flowing, 
Human hearts in Thee would rest.” 


I have attended a meeting of the Babis in Bagdad which was 
a most pathetic illustration of the literal truth of those lines. The 
philosophical disintegration of Islam is due to the fact that Moslems 
everywhere are groping in the dark to find their way home and to the 
Father’s heart, but they have lost the way. The Wahabi Movement 
in Arabia, the wide-spread teaching of false Mahdis and Messiahs, 
the growth of mysticism, and the undermining of the old orthodox 
Islam by the rationalistic New Islam—all these are signs of the com- 
ing dawn and are pregnant with opportunity. From every quarter 
comes the testimony that the attitude of Moslems toward Christian- 
ity has changed for the better in the past decade. In India, Islam 
has abandoned controversial positions which were once thought im- 
pregnable. Instead of denying the integrity of the Bible, they now 
write commentaries on it! Fanaticism decreases with the march of 
civilization and commerce. The cradle of Islam is a mission field, 
and a railway is being built to Mecca by the Sultan for the King of 
Kings. 

IV. Every strategic center of population in the Mohammedan 
world is occupied for Christ. 

This startling fact shows the guiding hand of God in prepara- 
tion for the conflict. I took the “World’s Almanac” for 1906 and 


| OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS) 223 


found the list of cities which have over 100,000 inhabitants. The 
following*—given in the order of population—are already centers of 
mission work through printing press, hospitals, school, or college: 
Calcutta, Constantinople, Bombay, Cairo, Haidarabad, Alexandria, 
Teheran, Lucknow, Rangoon, Damascus, Delhi, Lahore, Smyrna, 
Cawnpore, Agra, Tabriz, Allahabad, Tunis, Bagdad, Fez, Aleppo, 
and Beirut. This is not a mere coincidence but a fact full of mean- 
ing, and a challenge of God’s providence to win these Gibraltars of 
population in the midst of the teeming millions of Islam as points of 
vantage for Jesus Christ and His kingdom. 

The efforts carried on directly or indirectly for Moslems in 
these great cities prove that the work is possible under all conditions 
and everywhere. Visit the Cairo schools, the Beirut Press, Robert 
College, the Bagdad dispensary, the bazaar preaching at Lahore, 
the bookshop at Tunis, or the hospital at Damascus, and you can see 
there every day that work for Moslems is full of encouragement. 
Yet from every one of these centers the call is loud for more labor- 
ers. Nowhere are the efforts to win Moslems at all commensurate 
with the opportunities. And besides the cities mentioned, time would 
fail us to tell of important work in smaller cities which command 
large districts in Persia, the Nile Valley, Arabia, the Turkish Em- 
pire and in all Malaysia. In some lands which fifty years ago were 
without a Protestant missionary, every key position is now a mission 
station. 

V. The present crisis emphasizes these unprecedented oppor- 
tunities. 

“Father, the hour has come; glorify thy Son.” It is now or 
never, for Islam is not only strong in numbers, but is conquering. 
It is increasing numerically to-day in India, Burma, the Malay 
Archipelago, and especially in West Africa, Uganda, the Congo 
Free State, and Northern Abyssinia. In Burma the census proves 
an increase of thirty-three per cent. in the last decade. In the Philip- 
pines there are 250,000 Moslems. Pastor F. Wurtz of the Basel 
Mission in a recent pamphlet sounds the alarm of a “Mohammedan 
Peril” to the native Church, as well as to many pagan districts in 
West Africa. The situation on the Gold Coast is alarming; in one 
village a native preacher and his entire congregation went over to 
Islam! The Rhenish Mission in Sumatra has resolved that its chief 
task now is “to occupy in time those heathen districts which are in 


*Cities. Population Cities. Population. 
SEINE, Sacts Sud Jetivucncorevecsaviuds 1,125,400 Lahore ; 
MPRRUMSIEISIODIC oinnodndeestnnacpeccac 1,125,000 
INES. sivovubdvdesuvadeesnsecevs 776,000 
CIO 2... e ee seeecsesecesscecoees 570,062 
MEMIGREEDAM . 1. 0scccccccsersevescoss 448,466 
RIELEEI bine b's « ccc sep chap vemdes ous 319,766 
hasan eer eanguvasaraueeeate artes es 
WEES. 50a cheucedaekab wiled a ,039 
MEE a iune sp iceesecappuehacapy«'s 234,881 
SEMTINY So cbt caveuddaubbh td oububas 225,000 
MTG UNK San caveccccawaieevesnorns 208,575 


224 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


danger of falling into the hands of Islam.” The Church must be 
aroused to the seriousness of this problem and realize the crisis. 
And what shall we say of those lands where Mohammed’s rule over 
millions of hearts has never been challenged and where vast areas 
are without a single missionary? Surely, if anywhere, then here 
there is an opportunity for pioneer mission work and to carry the 
Gospel banner where it has never been planted. The very dangers 
and difficulties of such untrodden fields will be an irresistible attrac- 
tion to men of heroic stamp. 


“So near is grandeur to the dust, 
So close is God to man, 
When duty whispers Lo, thou must,’ 
The youth replies, ‘I can.’ 


VI. Results already achieved echo the call to go forward. 

Less than a century ago there was but one Protestant worker in 
any Moslem land; at that time apostacy from Islam meant death to 
the apostate. Now there are Moslem converts in every land where 
work has been attempted, fanaticism has decreased, and many con- 
verted Moslems are preaching the Gospel. In North India there 
are nearly 200 Christian pastors, catechists, or teachers who are 
converts or the children of converts from Islam. There is hardly a 
Christian congregation in the Punjab which does not have some 
members formerly in the ranks of Islam. Thousands of Moslem 
youth are receiving a Christian education in Egypt, India, Java and 
Sumatra. In ten years the attendance at the dispensary of the 
United Free Church of Scotland, near Aden, rose from 8,000 to 
40,000 per annum. Villages that could not be reached safely in 
Arabia ten years ago now welcome the missionary. At Julfa, Per- 
sia, on Easter Sunday, 1902, there were seventeen converts from 
Islam at the Holy Communion; and this land, with other Moslem 
lands, counts its martyrs to the faith. The late Dr. Imad-ud-din, 
formerly a Mohammedan and a determined opponent of Christianity, 
enumerated 117 Christian converts of distinction in India who for- 
sook Islam for Christ as he did. In Sumatra and Java there are 
over 16,000 converts organized into churches. 

VII. Lastly, the inspiration of the heroic leaders of the past is 
ours. . 

Raymund Lull’s prayers and tears are receiving answer now in 
Tunis and Algiers. He was the first, but not the last, missionary to 
the Moslems of Africa. Henry Martyn’s life did not “burn out for 
God ;” it became a shining light for all Persia. The graves of Bishop 
French, and Keith-Falconer, and Peter Zwemer will rivet attention 
to Arabia until it is won for Christ. 

Pfander’s books touch the Moslem conscience in a dozen lands 
to-day. Mirza Ibrahim’s martyrdom is a rich heritage for the native 
Church in Persia; Maxwell Gordon’s death will not be forgotten 


OPPORTUNITIES FOR EVANGELIZING MOHAMMEDANS) 225 


when Afghanistan opens its gates to Jesus Christ. As we look over 
these pioneer fields we cry out our Te Deum: 


“The glorious company of the apostles praise Thee, 
The noble army of martyrs praise Thee,” 


and we here and now call upon the Holy Church throughout the 
world to rise to a new crusade and win back the Mohammedan 
world to Christ in this generation. God wills it. “Father, the hour 
has come; glorify thy Son!” Amen. 


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‘THE CONVENTION SERMONS 


, 


“The Love of Christ Constraineth Us” 
©The Final and Supreme Authority of Jesus Christ” 


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“THE LOVE OF CHRIST CONSTRAINETH US” 


BISHOP JAMES M. THOBURN, D.D., INDIA 


THIs text at first sight seems to be a very simple one, and no 
term employed in it appears to need any definition; and yet several 
questions present themselves when we examine it closely. For in- 
stance, what is meant by the phrase, “the love of Christ?’ Is it our 
love for our Savior, or is it His love for us, or is it His love in us, 
_ i. e., a work of divine grace in the believer’s heart which makes him 
a partaker of the love of Christ? A careful study of the phrase and 
its content makes it clear that it is in this third sense that we are to 
understand the words. If we apply this meaning to these words, a 
little reflection will show that the love mentioned is unlike any other 
affection known among men. For instance, we may say that a 
mother is constrained by the love of her child, but this expression 
_has only one meaning. We cannot say that the mother’s love is 
transferred to the child, and the reference is either to the love of 
the child for the mother, or of the mother for the child. But the 
words of this text imply something different. The writer evidently 
meant that the love of Christ becomes a possession of the believer 
and exerts a powerful influence upon his character and conduct. In 
the brief time at my disposal I wish to explain in what respect the 
love of Christ differs from all other affections known among men, 
and, if time permits, to say something about its constraining power. 
First then, the love of Christ gives its possessor a power to love 
the unlovable. It is not natural for human beings to cherish affec- 
tion for personalities who are not attractive in themselves. We all 
know what this means, because we meet people daily who are good 
persons, and yet we do not discover anything in their characters 
which attracts us. Others meet us whose characters are more or less 
repulsive, and we instinctively shrink from close contact with such. 
Every experienced pastor knows how this is illustrated among the 
‘members of his church. He may preach with all fidelity on the duty 
of loving one another; but as brass and tin do not respond to the 
most powerful magnet, so the hearts of even good people sometimes 
fail to respond with a feeling of love for persons of a neutral charac- 
ter. In other words, too many Christians find their hearts still 
subject to natural antipathies to a greater or less degree. When 
the love of Christ takes full possession of the human heart it over- 
comes—or, perhaps I should say, expels—all feelings of this kind 


229 


230 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


from the heart of the disciple. He who loves as his Master loves, 
can say with truth, 


“These arms of love that compass me 
Can all mankind embrace.” 


The most striking peculiarity of the love of Christ is that it 
gives its possessor the power to love an enemy. It may perhaps 
never have occurred to you that up to the hour that Jesus preached 
His Sermon on the Mount, no human being had ever heard the 
statement that men were expected to love their enemies. The Jews 
were astonished when Jesus said to them, “It hath been said, Thou 
shalt love thy neighbor and hate thine enemy: but I say unto you, 
Love your enemies.” No wonder that the Jewish hearers were sur- 
prised and startled at such an announcement. Zacharias, the son 
of Barachias, was a good man, and yet when the Jews in their frenzy 
disregarded the prohibition of violence within the temple inclosure 
and took his life there, in dying he used this awful imprecation, 
“Jehovah look upon it, and require it.” He simply exhibited the 
spirit of his age in his dying moments. Many ages later another 
prophet of God was teaching in the temple and enraged his enemies 
precisely as Zacharias had done centuries before. With hearts full 
of madness these enemies rushed upon him, dragged him out of the 
temple enclosure, and taking him down the narrow street through 
the gate that still bears his name, on the steep hillside above the 
brook Kedron “they stoned Stephen.” In a spirit absolutely unlike 
that of Zacharias, the later martyr prayed, “Lord, lay not this sin 
to their charge.” 

What caused the difference between the dying utterances of 
these two holy men of God? The Sermon on the Mount had been 
preached; Pentecost had come; the Spirit had burned this love of 
Christ into the heart of Stephen until it was all aglow, and we see 
him dying precisely as his Master died. A new power had entered 
the world, and it was one of the elements of the love of Christ of 
which we are speaking. 

In the next place the love of Christ contains a redeeming ele- 
ment which impels its possessor to help universal humanity in all 
its troubles. It is a prompting to feed the hungry, to comfort the 
sorrowing, to clothe the naked, to care for the orphan, to strengthen 
the weak, to range oneself on the side of the oppressed and needy 
everywhere—in short, to be a helper to universal humanity. This 
again is something which was new to our world. It was first illus- 
trated in the person of Christ and later in the lives and labors of 
His disciples, from the day of Pentecost forward. It is here that we 
find the secret of the missionary enterprise—an enterprise which is 
prompted by motives which are as broad as the love of Christ itself. 
It makes the missionary a man of wide sympathies, far reaching 


“THE LOVE OF CHRIST CONSTRAINETH US” 231 


views, and quenchless zeal for the glory of God and for the ele- 
vation of the human race. 

In the next place, the simple words of our text call our attention 
to the constraining power of this wonderful love. The word “con- 
strain” means to hem in a pathway so that those who walk in it can 
turn neither to the right nor to the left. The way before them may 
be a very plain way, but those who walk in it keep one supreme ob- 
ject in view and are not diverted by issues perhaps not bad in them- 
selves, but not connected with the supreme purpose of love which 
has been chosen by the pilgrims in the way. The love of Christ is 
stronger than any other affection, or than all other affections com- 
bined. It keeps the mind and heart of the disciple fixed on the goal 
which his Master has placed in view, which cannot be made second- 
ary by anyone who is striving to obey with all his heart. 

My dear friends, this brings us to the practical bearing of this 
sublime text upon your own relation to your Master and upon your 
future service as His disciples. If your hearts are swayed with the 
love of Christ, your sympathies will be at this moment going out 
toward the myriads of the nations for whom He died, and who are 
just as much the objects of His love at this moment as when He 
was here on earth. Your love and sympathy will flow outward in 
sympathy with the Master’s. He died to save the nations; are you 
willing to live for their salvation? Does the love of Christ con- 
strain you to give yourselves for this great enterprise, the interests 
of which have brought us together here? He wishes only good for 
you and will give you the best place in this wide world, but it must 
be of His choosing. He has marked out every little twig on which 
a sparrow is to rest to-night, to-morrow night, and three weeks 
hence. He has counted the very hairs on your heads; He knows 
all the anxieties that pass through your hearts; He sees all the 
temptations which are rising up to turn you aside from the pathway 
of duty here, there and elsewhere; and He has marked out.a path 
for you which will be a pathway of light on earth and will lead you 
up to the realms of glory above. 

It is for you to determine this question above all others: Does 
the constraining love of Jesus Christ move me to give my heart to 
Him, to be used possibly in some distant land and just as possibly 
in this city of Nashville? We never know the future; if we begin 
to plan some great thing for ourselves, it will never come to pass; 
but if the real thought with each one of us is, “How can I find the 
pathway which the Master chooses for me?” then each one of us 
will find the one place in the universe for which he is exactly adapted. 
One of the grandest descriptions of the better world to be found in 
the Bible is that in which the disciples, saved from earth, “follow the 
Lamb whithersoever he goeth.” ‘This is to be our privilege forever. 

My dear friends, when I came in a little while ago and glanced 
over this great audience, I wondered if I could really talk for half 


232 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


an hour in a way which would profit one and all. I lifted my heart 
to God and remembered the assurance that the Master would be 
with me forever. It was for me to speak in His name, and in that 
name I speak to you now. He stands beside me. An eye of flame is 
looking through each heart in this vast audience. Forget that you 
see me here; close your eyes if need be, but in your heart of hearts 
be assured that the Master is here, is looking through your soul, 
that He is making an impression upon you which will never be ef- 
faced unless you prove unfaithful to Him and turn back from His 
service. At least 100 persons who are listening to me now are sum- 
moned through my voice to His service in some distant land. I do 
not know whether it is India, or Tibet, whether it is Korea, or the 
Island of Borneo, or Central Africa; I know nothing about it at all, 
but I do know that God has put a message upon my lips and in my 
heart to not less than 100 persons who are here now, some of whom 
will be in distant lands before the close of another year, and others 
perhaps not for five years or more. If the call is there, if the im- 
pression has been made, if you feel in your heart of hearts this 
morning that Jesus Christ has found you, found you anew, that His 
eye of love is fixed upon the inmost recesses of your heart, then re- 
member that you might as well try to blot out eternity as to blot out 
the fact the Son of God has come to you this morning with a mes- 
sage directly from His Father’s throne. 

Will you respond? Will you give your hearts to Him if He 
calls? Can you lay your hand upon your heart this morning, look 
up into the clear blue sky and say, “I am sure that Jesus Christ is 
not calling me?” And if you cannot do that, then before you close 
your eyes in sleep to-night, let the matter be settled between your 
soul and God. Cry out, “Speak Lord, for thy servant heareth,” and 
God’s response will come. It may come in so gentle a whisper that 
you can hardly believe that it is from the upper skies; it may come 
in a voice of thunder; it may come through a providence that will 
startle you and all your friends; but it is a great deal more probable 
that Jesus Christ, who when here on earth was one of the simplest 
of simple men in His daily life and who if living now would walk 
our streets so quietly that no one would recognize Him at all—it is 
more likely that it will come to you quietly and true to His own 
character, for He is a Son of man still. He will talk with you 
while you pray, while you meditate, while you walk the streets; 
wherever you may be at the time, the word will come. 

And as I have given you the call from Him this morning, I now 
beseech you as I close to deal with this as the greatest crisis in your 
life, as the one thing in which there must be no mistake. Do not 
be swayed by any mere impulse. If it is from God it will stay with 
you. The first time that the thought ever came to ine that I might 
be needed in this field was five years before the call really came. I 
was never able to shake it off, but it kept on and on until at last the 


THE FINAL AND SUPREME AUTHORITY OF CHRIST 233 


voice of the Church came to me, saying, “Will you go?” I went 
immediately to the Master for guidance, and almost before I could 
ask, there came such a manifestation of the love of Christ and of His 
personal presence, that through all the forty-seven years that have 
passed since, whatever else I have doubted, I have never doubted 
that Jesus Christ called me to be His messenger on the other side of 
the globe. And so I say to you, my dear friends, again and again 
and again, the very same Jesus that called me is standing beside me 
now. He has not left me through all these years. Through my lips 
of clay He sends you this message—this call. Will you go? God 
help you to make a decision that will fill your hearts with joy through 
all eternity. 


THE FINAL AND SUPREME AUTHORITY OF JESUS 
CHRIST 


BISHOP WILLIAM F. MCDOWELL, D.D., CHICAGO 


“WHATSOEVER HE SAITH UNTO YOU, DO IT” 


THESE are all personal terms. “Cut them and they will bleed.” 
He is the Person of the “invincible supremacy.” He is the Sover- 
eign Master of life. The long debate is over. Final authority over 
life lies not in the Church, nor in the Bible, nor in the Christian 
consciousness. God in Christ has final authority. I will work with 
the Church because it is His. The Bible is good because it comes 
from Him and infallibly leads to Him. There is no debate with 
Him. He is Lanier’s Sovereign Seer of Time. With Charles 
Lamb we will stand as Shakespeare enters and kneel at the approach 
of Jesus. 

Once on this soil men were slaves of other men. At the close 
of this Convention I dare write under all your names, “Slaves of 
Jesus Christ.” We are at the feast. The world waits for life’s wine. 
Once more His mother speaks as to the older servants, ‘““Whatso- 
ever he saith unto you, do it.” All the words are emphatic. There 
is no argument. Silence and obedience are imperative. 

He not only came to save all men; He came to save the whole 
man. He restored the individual. His passion was not for truth 
so much as for personality. Problems concern us—the social prob- 
lem, the missionary problem, and others. Men concerned Him. 
He was always seeking to create character. We are back again 
to His problem and His method. Only better men can do better 
work. Dr. Peabody puts it in a sentence when he says, “The more 
intricate is the machinery of the world, the more competent must 
be its engineers.” Earlier than the question of what kind of work 


234 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


you are going to do is the question, What kind of men and women 
are you going to be? 

Now go back to Christ’s first great sermon. It has been called 
the Magna Charta of the Kingdom. Under that fine phrase little 
men seek and seize large plans and forces as though they could 
control them. But what was the thing that the people felt that day 
as this new prophet went on? What lingered in their memories 
as they broke up and went away? A new prophet had spoken, a 
new message had come, but above all, a new self had risen upon 
the horizon. Some would remember one sentence and some an- 
other, but the one sentence that each would remember, sounding 
in their hearts “like the mellow lin-lan-lone of evening bells,” were 
the words, “Ye therefore shall be perfect, as your heavenly Father 
is perfect.” They knew the commandments which they had broken 
and kept. They knew the great names of their noble history. Some 
of them had tried to be as good as Abraham, or Moses, or David. 
Some of them had succeeded without much difficulty. 

But here was a new ideal. It stood there “a living definition” 
before them. Here was a command with a promise fulfilled stand- 
ing there. The new theology of Jesus was for the sake of the new 
humanity of Jesus. Afterward many words will be spoken and 
written; many things will be done; miracles will be wrought upon 
life and person; crosses will be carried and graves opened; but it 
will all be a proof of this consuming passion for personality. Holy 
Spirit and Holy Bible will be given that holy men may come to be. 

Big enterprises need big men. Small men sieze them and both 
are ruined. Holy enterprises need holy men. Unclean hands lay 
hold of them to their eternal hurt. What one shall carry to slum 
or heathen, whether it will be worth while to go to slum or heathen, 
will depend upon what one is. I know a city missionary who brings 
only activity to his task. His hands are busy but empty. He can 
distribute apples and potatoes to the poor, but the fruit of the Spirit 
is lacking. He has forgotten that Christ’s first passion is for a man. 
The man of the twentieth century, like the man of the first, must 
give Jesus sovereign power in his life. Oh, it is pitiful to see one, 
however earnestly, touching empty hands with empty hands; pitiful 
to see one standing in slums or heart of heathendom himself un- 
spiritualized and helpless. 

There is an ancient Jewish legend that the true pronunciation of 
the name of God has been lost, and that whoever recovers it will 
hold in his hand the secrets of nature and the hearts of men. It is 
more than a legend. There came one who did pronounce that Eter- 
nal Name with the true filial accent, heart of Son answering to heart 
of Father, character of Son answering to character of Father, life 
of Son answering to life of Father, and in His hand were the secrets 
of nature and the hearts of men. Tossing waves grew quiet at His 
word, deaf ears and blind eyes opened as He spoke, the dead arose at 


<a Sree 


THE FINAL AND SUPREME AUTHORITY OF CHRIST 235 


His command; men in trade and men at work followed Him when 
He told them to, the poor clung to Him in love, the weak in faith, 
the rich in adoring worship. Character gave Him power. What 
He did flowed from what He was. He knew how to pronounce the 
ineffable Name and the world is at His feet. 


“I know of a land that is sunk in shame, 
Of hearts that faint and tire; 

And I know of a name, a name, a name, 
Can set this land on fire. 

Its sound is a brand, its letters flame, 

I know of a name, a name, a name, 
Will set this land on fire.” 


Men and women of the colleges, do you know how to pro- 
nounce this Name? The world waits to hear it again, spoken in 
the Christlike tone with the Christlike accent. Do you see? He 


‘must be final authority in the realm of personal life. He must 


determine what you are. There He stands saying quietly, “Ye 
therefore shall be perfect, as your heavenly Father is perfect.” And 
there stands His Mother saying, “Whatsoever he saith unto you, 
do it.” 

In the realm of personal life the significant word is character, 
and the ideal is Christian perfection. In the realm of relations, the 
key words are love and service. In that other realm He said, “Ye 
shall be perfect; in this realm of relations He says: “This is my 
commandment, That ye love one another.” “And whosoever will 
be chief among you, let him be your servant.” There he was the 
living definition of personal character. Here He is the living defini- 
tion of a perfect life in perfect relations. The best definition of 
Christian ethics, I think, is this from Dr. Newman Smyth, “Chris- 
tian ethics is the science of living well with one another according 
to Christ.” It is a science of living well, which is personal; the 
science of living well with one another, which is social; and all ac- 
cording to Christ. 

Holiness is not an end in itself, nor does it end in itself. When 
it does, it becomes stale and rancid. Holiness is character; right- 
eousness is character in relations and activity. Holiness is life; 
righteousness is holiness with a towel girt about its loins, washing 
weary feet. Holinesss is strength; righteousness is holiness clean- 
ing lepers, opening blind eyes, carrying a cross up Calvary. This 
is the new test. We shall not make many more new creeds; we 
shall make a new earth wherein dwelleth righteousness and peace 
and love. A friend of mine, saint and scholar, spent all of a long 
life trying in his thought to adjust two of God’s attributes to one 
another. Meantime God’s children were out of relation all about 
him. 

The new learning must not only have the scientific spirit; it 
must have the humane spirit. It must bring learning to life, the 


236 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


humanities to humanity. A university professor has defined the 
college to be “the place for the passionless pursuit of passionless 
intelligence.” A college president complained to me in 1898 of 
the absence of the Greek spirit, and mourned that some of his boys 
had given themselves for people of the Cuban grade. A beautiful 
young woman came home on commencement day holding her di- 
ploma in her fair hands, and saying with immeasurable weariness 
of tone, “I hate all this talk about the masses.” Next to Luther, 
Goethe was the greatest of the Germans; but Theodore Parker 
blistered Goethe with a sentence, “Tell me what he ever did for 
humanity.” Joseph Mazzini heard someone described as a good 
man, and cried out, “Whom, then, has he saved?” 

A good many men care more to be counted as defenders of 
the faith than to be known as defenders of the weak. They are 
philosophers, not philanthropists, lovers of truth but not lovers of 
men. Jesus is not supreme in their relations. Lepers are disagree- 
able; cloisters are safer than streets. The charming man seeking 
eternal life looks at the poor and goes back to his gold. Meantime 
to fisherman and scholar, to man from the desert and to man from 
the college, Jesus is forever saying, “This is my commandment, 
That ye love one another.” This is the true categorical imperative 
for life. Everywhere, at all times, the strong personality must be 
given in full, free offering to the human cause. It is easy to get 
mixed on one’s pronouns. Jesus kept them straight. “For their 
sakes I sanctify myself.” God makes large investment in the soul 
of a man and expects large return in the services of the man. 

The rich young ruler had his chance. He was offered the 
opportunity to lend a hand, to help and to follow. He might have 
been Sir Galahad. But he would not have gone into extension 
work in the factories. He would not have gone into University 
Settlement at the stockyards. He would not have followed the 
Oxford Club to the jails and the collieries. He had the desire for 
perfection but not the passion for humanity. He would have liked 
a first-class experience, but was not willing to offer a first-class 
service. He was willing to give Jesus supremacy in his character, 
but not in his relations or his activities. He will be no missionary, 
home or foreign. Once came to him “the moment to decide, and 
the choice went by forever.” 

The New Testament is forever being written. You do not wear 
a turban and an Oriental robe, but an Oxford cap and gown. You 
look like that far-off youth as Hoffman has painted him. How will 
you go into the record? You desire perfection. You are asking 
the good Master for it. You, too, have a clean life behind you. 
You, too, have great possessions. But when the new Tenth of 
Mark is written, how will you get into it? Will you shirk and fall, 
or obey and triumph? Will you march into the record like a dis- — 
ciple, or sneak out of it like a coward? 


THE FINAL AND SUPREME AUTHORITY OF CHRIST 237 


On Chinese Gordon’s monument in St. Paul’s Cathedral, proud 
England has inscribed this epitaph, “Who at all times and every- 
where gave his strength to the weak, his substance to the poor, his 
sympathy to the suffering, and his heart to God.” Well may old 
England gather young England about the monument of her dead 
hero who gave Jesus Christ supremacy over both life and relations. 
Henry George and Cardinal Manning were talking together. “I 
love men because Jesus loved them,” said the Cardinal. “And I 
love Jesus because He loved men,” was Mr. George’s quick reply. 
It really does not matter which way you go to it, only that you 
do actually go to the real love of men. This kind of Christianity 
is not outgrown; this kind has not yet been tried. 

The law of Christian character is the law of perfection, but 
the law of Christian perfection is the law of loving service and 
sacrifice. One day, in conversation with Professor Huxley, Spencer 
said to Huxley, “I suppose that all one can do with his life is to 
make his mark and die.” And Huxley replied: “It is not necessary 
to make one’s mark; all one need do is to give a push.” 

Knowledge of Jesus’ social teaching is not the same as the 
possession of Jesus’ social passion. The student tends by natural 
process to become first the critic, then the censor of humanity. 
Men in the concrete are disagreeable in certain conditions. Lepers 
are not nice, but the cleanest hands in all history touched the leper 
in his foulness and the beggar in his rags. “It is no use to pray for 
those for whom we are not willing to suffer.” The law of Jesus 
covers love, service, and sacrifice. Having loved His own He loved 
them to the end. 

Do you want to know what the college student’s Scripture is? 
It is the story of how Jesus went into the synagogue where the 
dull and respectable worshipers were piously missing the whole 
secret of life and doing it in the name of religion. He reached 
back into their old literature for a passage. It had once been alive. 
It got into the literature because it had once been alive. 
It had become that pathetic and unlovely thing—‘“a dead letter.” 
Then He got hold of it and made it vibrant and vital. “The Spirit of 
the Lord is upon me,” He cried out, because He hath anointed me to 
be on humanity’s side. He left out of the quotation the allusion to 
vengeance. He had nothing to do with that. He was here for 
service, not vengeance. Humanity is going to get a chance. O, 
young Jew sitting there in the synagogue; O, young collegian sit- 
ting here in the tabernacle, to your feet, your caps in the air, your 
scholar’s robes gathered about you—up, up with Him! Humanity 
is going to get a chance. Lord Shaftesbury’s waifs, Sam Hadley’s 
bums, Arnold Toynbee’s outcasts, have friends at last. He and 
we are for them. And in this service “the Leader is fairest and all 
are divine.” 

There He stands, saying, “Be ye therefore perfect, even as your 


238 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Father which is in heaven is perfect.” And there stands His Mother, 
saying, “Whatsoever he saith unto you, do it.” That relates to 
personal life. There He stands, saying: “Love one another.” 
“Whosoever will be chief among you, let him be servant of all.” 
There stands His Mother, saying, ‘““Whatsoever he saith unto you, 
do it.” 

Character, relations, activities—these are fundamental catego- 
ries. In the realm of character, Jesus says the word perfection, 
and is Himself the living definition of the term. In the realm of 
relations, the magic words are love, service, and sacrifice, and His 
whole career, from youth to ascension, is the living illustration of 
the terms. Now such character as Jesus creates, such truth as 
Jesus reveals and teaches, such relations as Jesus establishes, must 
not be limited either in time or locality. These by their very nature 
are destined to cover the ages with unwasting power and to cover 
the world in imperial conquest. We talk much about individual 
work for individuals, some of it good, some wholly bad. It is per- 
fectly evident that He meant to save a man. That is personal. 
That He meant to save a town is social. But it is equally evident 
that He meant to save the world. That is missionary. 

Keep steady now, if you can. Pretty soon you are like to hear 
martial music, to see flying banners, and to catch the stirring vision 
of God’s majestic march over continents and through centuries. 
There will be thrones and crowns and scepters flashing before your 
eyes, if you will only open them. There will be royal robes and 
marching armies, new acts of the apostles, nations born in a day, 
and all that. He entered into a program. He took men in His 
grasp and transformed them. He touched character with power 
and threw upon men the beauty of the Lord. He took all life into 
His grasp. He threw His love over all relations. He carried the 
wide world upon His heart and His cross. 

The final tests for men and churches and nations are these: 
Will men be Christlike men? Will they live in Christlike relations? 
Will they carry out Christ’s plans for the world? It is the whole 
program or none. There is no election or choice here. He says, 
“Be perfect.” He says, ‘““Love one another.” He says, “Go into 
the whole world.”” And His Mother says to modern servant as to 
ancient servant, ““Whatsoever he saith unto you, do it.” The man 
or the nation that will not be Christlike, the man or the nation that 
will not live in Christlike relations, the man or the nation that will 
not be missionary, is none of His. God will take away the glory 
of His presence from the one who refuses. This is the law of the 
Kingdom. There is nothing so imperative or so terrible as grace 
like this. It is inexorable like fire or flood; it is insistent like light, 
overwhelming like the wrath of the Lamb. 

You cannot read Christ’s message and stop where you please. 
It binds you as with a chain and carries you forward. Visions 


THE FINAL AND SUPREME AUTHORITY OF CHRIST 239 


received on the way to Damascus carry Paul to all lands and over 
all seas. Men cannot now see Christ and turn monk. Nations and 
churches and men become decadent unless they have the mission- 
ary spirit. The Christian truth must be universal or nothing. It 
is no local or provincial thing. Jesus had worlds in His brain and 
empires on His heart. It is so with His true disciples. Eternal 
life is only the beginning. Eternal life must sell and give to the 
poor, and follow Christ in all lands, up new Calvaries, “With the 
cross that turns not back.” 

What shall I do to inherit eternal life? the modern college 
man will ask. And before the answer is complete, he will be stand- 
ing by James Hannington, the Cambridge man, or Coleridge Patte- 
son, the pure-minded son of Eton, or Horace Tracy Pitkin, who 
glorified Yale’s blue flag by a missionary’s life and a martyr’s death 
in China. What shall I do to inherit eternal life? So you will ask, 
and the answer will come when you take your place in East London 
with Arnold Toynbee, or in darkest Africa with Robert Moffat 
and David Livingstone. Obedience to Christ begins by giving 
Him supreme leadership over personal life; it ends only in sharing 
His plan to redeem the whole world. 

For this is history’s true goal—the Redeemer of the man is 
to become the King of the nations. Our time is full of politics in 
far East and far West. Nations strive for the mastery, for open 
doors and zones of influence. Yellow races battle with white races. 
The nations build warships and enlist vast armies. But England 
will not finally rule the world, nor Germany, nor Russia, nor China, 
nor Japan, nor America. The goal of history will be reached when 
He is enthroned upon whose vesture and thighs i is written King of 
kings and Lord of lords. 

Personal faith must become a social force and a missionary im- 
pulse. There is no stopping when you begin to give Jesus sover- 
eignty in your life. The logic of the Kingdom drives you far afield. 
This obedience gives motive to life and outcome to all creeds. “I 
believe in God the Father Almighty, and in Jesus Christ His only 
Son, our Lord.” Therefore I will be by God’s grace a Christlike 
_ man; therefore I will love all men and be the servant of all; in me 
all men shall get their chance; therefore I will right all wrong and 
shun all ease; therefore I will take up my cross and follow; there- 
fore at His word, in company with Him, I will go to the earth’s 
end, so that the last man shall know His name. This is the logic 
of his personal creed. I have found my life in Jesus Christ, there- 
fore I will lose it in holy service and sacrifice. He came that I 
might have the personal vision and power of perfection. I will 
go that the personal may become the universal. I accept, that 
at home and abroad I may share. Do you see? 

There He stands, saying, “Be ye therefore perfect, even as 
your Father which is in heaven is perfect.” And there stands His 


240 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Mother, saying, ‘“Whatsoever he saith unto you, do it.” There He 
stands, saying, “Love one another.” “Whosoever will be chief 
among you, let him be your servant.” There He stands, saying, 
“Go ye therefore, and make disciples of all the nations.” It is per- 
sonal, it is social, it is missionary. 

Let us clasp hands with one another and with Him in solemn 
pledge and covenant that we will hear what He says and that we 
will do it; that we will obey Him in our lives, in our relations, and 
in our activities; that we will obey Him in small college and great 
university; that we will obey Him by day and by night, on land 
and on sea, at home and abroad; that we will obey Him until cities 
and towns and continents shall say again that He has come; that 
we will obey Him until He sits on the throne of the world and rules 
in love; that we will obey Him until the last man knows His name; 
that we will obey Him in life, obey Him in death, obey Him until we 
stand on the shining heights and cast our crowns before Him. This 
is the word, “Whatsoever he saith unto you, do it.” 


CAELS TO PERSONAL SERVICE 


The Story of the Cambridge Intercollegiate Christian 
Union 


Not Pressed Men, but Volunteers 

Showing Men the Door 

Which Side. of the Street? 

Inconclusive Thinking 

A Doctor’s Reasons for Going to China 

“Ye are Not Your Own” 

Am I My Sister’s Keeper? 

The Surrender of Life to the Lord Jesus Christ 


Proportion in Vision 


— 
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Ses Ree ou eae paanea BP ie SN 


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THE STORY OF THE CAMBRIDGE INTERCOLLEGIATE 
CHRISTIAN UNION 


SIR ALGERNON COOTE, BART., IRELAND 


I HAveE been introduced as the president of the Hibernian 
Church Missionary Society; but I would rather speak to you men 
to-day as an old Cambridge University man who some thirty years 
ago saw the beginning of a wonderful work at Cambridge which 
has gone on spreading to this present time. It was the work of 
personal service; the appeal made to us just now is for personal ser- 
vice. It was a work of personal service for the benefit and blessing 
of Cambridge University. It has been an inspiration to me to be 
among you at this Convention, and I gladly came more than 3,000 
miles to get a blessing. Thank God, I have received that blessing. 
Will you forgive me if for a moment or two I invite you back to 
that period thirty years ago, when God did a great work in Cam- 
bridge University? 

Six under graduates knelt in prayer. There had been in Cam- 
bridge for some time the University daily prayer-meeting, attended 
mostly by men who were out and out for Christ. Six of the com- 
mittee of that daily prayer-meeting knelt in prayer, and asked God 
to show them how something more might be done for Cambridge. 
As we rose from our knees, one of the number quoted the words, 
“Launch out into the deep.” We felt that it was a message from 
God. What should we do? We determined to take the largest hall 
then to be obtained in Cambridge—a hall capable of holding about 
1,300 men—and we also determined personally to ask every Uni- 
versity student in Cambridge to attend a Gospel meeting on Sunday 
evening in that hall. We invited to address that meeting Mr. Stev- 
enson Blackwood, afterward Sir Arthur Blackwood, who some 
years before that had been the means of leading me, a young man, 
to Christ. We decided to ask him to Cambridge, and he came. 
Every undergraduate and every student had been personally in- 
vited. I do not mean that a card was put into the man’s door and 
left there, but the one who had undertaken to ask him went until 
he found him; whatever the consequences might be, whatever the 
language used might be, he went until he found him. 

When that Sunday evening came, thirty-one years ago, and 
Mr. Stevenson Blackwood stood up in the Guild Hall and spoke, 

243 


244 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


half the University of Cambridge was present to hear him. I sat 
near the door and saw those men pour in in their caps and gowns. 
It is the University custom that these shall be worn on Sunday. 
Mr. Blackwood stood up and said, “I am going to speak to you 
men on the secret of true happiness.’”’ He did not lead audibly in 
prayer, but much prayer had been made before he came to speak 
to these men. Not half a dozen of them left the meeting before 
its close. Mr. Blackwood concluded with prayer, and the result 
of that meeting was that many of those men were led to give their 
hearts to God. And a further result of the meeting was the for- 
mation of the Cambridge Inter-Collegiate Christian Union, which 
I should like to explain to you. 

We determined that every college in Cambridge, where an out 
and out Christian man could be found, should be represented on 
that Union—one such man from each college to be on the execu- 
tive committee—and we found in sixteen out of the seventeen col- 
leges in Cambridge such men. Before many terms had passed, the 
seventeenth college had also its representative. The Cambridge 
Intercollegiate Christian Union then formed has gone on from that 
time to this, organizing Bible circles in the different colleges, ar- 
ranging for evangelistic efforts, and for conferences for Christian 
work in the University. We had one such conference with Oxford 
University during the following year when nine or ten Oxford men 
came to attend it, and a very blessed time it proved. Every “Fresh- 
men’s term,” that is, the October term, when eight hundred to a 
thousand new men come up to Cambridge, Gospel addresses were 
arranged for, and from that time to the present such addresses 
have been regularly given with very satisfactory results from every 
point of view. 

The Oxford Inter-Collegiate Christian Union came into exist- 
ence the year after the Cambridge one was started, and the Dublin 
Inter-Collegiate Christian Union a year after that. I am thankful 
to have with me here my son, who is a member of Dublin Univer- 
sity and who has in his rooms a Bible circle every week. “What 
hath God wrought?’ It was God’s message, “Launch out into 
the deep.” The night was the time to fish; the shore was the place 
from which to fish. In the morning Jesus said, “Let down the net 
for a draught.” The net fell in obedience, and see the result. Little 
streams flow into and make up the mighty river. I thank God for 
your wonderful Convention. Over on the other side we have simi- 
lar gatherings. “Instead of thy fathers shall be thy children!” May 
God make the Christian students of the United States and Canada 
to be indeed princes in the fathers’ stead. 

The Cambridge Inter-Collegiate Christian Union invited Mr. 
Moody and Mr. Sankey in 1886 to come to Cambridge. A larger 
hall had been built, which held far more than the old one, and this 
hall was filled with members of the University to hear Mr. Moody 


j 


NOT PRESSED MEN, BUT VOLUNTEERS a 245 


“preach the word” to them. Out of that meeting came the seven 
Cambridge men of whom you have doubtless heard and some of 
whom you may have seen. One of them was captain of the Cam- 
bridge eleven, another the stroke of the Cambridge eight. These 
were two of those seven who decided to go into the foreign mission 
field and preach the Gospel to the heathen. 

The beginning was six men on their knees in prayer, thirty 
years ago. The message “Launch out into the deep” was obeyed, 
and what faith and obedience did on the Sea of Galilee, what 
faith and obedience did at Cambridge, faith and obedience do to-day, 
and ever will do. May this be God’s message to us all, “Launch 
out into the deep, and let down your nets for a draught.” 


NOT PRESSED MEN, BUT VOLUNTEERS 
THE REV. G. T. MANLEY, M.A., CAMBRIDGE UNIVERSITY 


Many of us during the past week have been listening in the 
quiet of our own souls to the voice of God and trying to find out 
whether He would have us serve Him abroad or at home. Before 
I go further, I would beseech you to use those cards* which you 
find with you. It was when, thirteen years ago, I took a paper 
similar to one of those, found between the leaves of a book, and 
tried to put down the reasons which were keeping me from the for- 
eign field, that I found I could not make out a clear case for stay- 
ing at home. When we get down on our knees before God the 
excuses which seem to us strong when we are speaking with our 
brother men vanish away and we cannot write them. Yet if we 
wish to retain for ourselves the names of men, we cannot run away 
from a question like this; surely not one of us here would try to 
evade it by tearing up this card as if it were merely a piece of paper. 
What dishonesty it is, if we dare not face God about this matter. 
Let us face Him; He will not be hard with us. Let us face Him 
and put down honestly the reasons which are keeping us back, 
and if they are unworthy then let us decide to go as missionaries. 

I think it is possible that many of you, during the week, espe- 
cially at some of the solemn meetings which we have had, may 
have come to the point where you were willing to say “I will lay 
everything I have, my time, my talent, my reputation, my whole life 
upon the altar.” We have seen Jesus Christ giving up all for us, 
and we have determined with His grace to give up all for Him, and 


_*Blank cards having two columns, one to contain reasons for and the other against 
being a missionary, had previously been distributed, 


246 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


yet the question remains with us, ‘““Am I called to the mission field? 
If Jesus Christ could stand by my side and put His hand upon my 
shoulder and say, ‘I want you in China,’ I would go; but is He 
saying that?” I think it is possible that some of us have an exag- 
gerated idea of the special nature of the call to the foreign field. I 
look back at some of the great historic missionaries. William Carey 
said that his call consisted of an open Bible before an open map of 
the world. That call comes to every one of us. Henry Martyn 
had the idea of the mission field first suggested to him by his own 
pastor, Charles Simeon, who said, “Martyn, aren’t you the sort of 
man who might give your life to the evangelization of India?” and 
that was his call. Perhaps there are not a few among us who have 
had a similar call from some of our fellow students, who have said 
to us, “Have you ever thought of the missionary question? Aren’t 
you a man who might go?” David Livingstone said that he had 
no special call; he had no special enthusiasm for the mission field 
beyond what he described as “a strong, overwhelming sense of 
duty.” And surely, as we listened to those appeals last night—ap- 
peals full of passion, and yet not one whit exaggerated—surely, that 
“strong, overwhelming sense of duty” came over some of you, as 
it did over me. And young Keith-Falconer—a man of the most 
brilliant attainments, son of a peer, rich, one of our greatest ath- 
letes, Cambridge University reader in Arabic—he said, “A call, 
what is a call? A call is a need, a need made known, and the power 
to meet that need.” 

Can it be that any among us are, in ignorance, tempting God? 
Are any of us saying, like the Pharisees of old, “We would see a 
sign from thee’? Let us beware how we ask for a sign. Remember 
the answer that was given them, “An evil and adulterous genera- 
tion seeketh after a sign; there shall no sign be given to it, but the 
sign of the prophet Jonas.” And it may be, if we are asking God 
to speak to us in a way in which He has never spoken to us before, 
that God will reply to us: “I will give you no special call; if you 
want to know My will, consult the prophets.” If you want to know. 
the will of God, read your open Bible. There you will find what 
God thinks of the heathen world. There you will be told that Jesus 
Christ is even now sitting at the right hand of God, and we are 
not ignorant of His thoughts. He is sitting there until His enemies 
be made the footstool of His feet. May it not be, my brothers, that 
Jesus Christ is teaching us a lesson? May it not be that He will 
not have pressed men, but is waiting for volunteers? “Ye have 
not received the spirit of bondage again to fear; but ye have re- 
ceived the spirit of adoption, whereby we cry, Abba, Father.” No 
longer need we wait until Jesus shall say, “Go, go.” I repeat, we 
do not want to be pressed into His service. We are sons; we know 
His will, and we should be ready, each one of us knowing’ His will, 
to go forward, to seek the most difficult work. Surely, this is 


SHOWING MEN THE DOOR 247 


the greatest privilege of the Christian, that we are not pressed into 
God’s service, but that as sons we may offer ourselves willingly 
unto the Lord and seek the most difficult part of the work. I believe 
that Jesus Christ is encouraging the heroic within us. He does 
not want pressed men; He wants volunteers. 


SHOWING MEN THE DOOR 
MR. EDWARD W. WALLACE, TORONTO UNIVERSITY 


SEVEN years ago I entered the University of Toronto, a pro- 
fessing Christian man, but knowing in my own life nothing of the 
power of a loving, present Savior. I was not a free man, but I was 
bound as a slave, and I had come to the point where I began to 
doubt whether there was any power in the Christ to free a man, 
in this life, at least, from sin. It is a terrible thing to doubt the 
facts of Christ’s life and some of the fundamental doctrines, but 
the most terrible thing is to have the personal experience of sin 
and the hopeless feeling that there is no power in heaven or earth 
that can free a man from that. I was struggling against sin, and 
at last I found relief. I remember four years ago last autumn, 
during the Week of Prayer in our college, when I realized more 
than ever what a life of hypocrisy I had been living, professing 
Christ with my lips but denying Him with my life. I realized then, 
as never before, the awful fact of sin, and went through an expe- 
rience which to me has shown what hell must be; but by the help 
of a friend and of Jesus Christ Himself I found the relief that I was 
looking for, and was able to come to Christ just as I was. I real- 
ized then what the death of Christ means to a man to-day, and I 
found in Him that which made me strong, clean, and true. 

Then I wanted to tell the other men whom I knew in college 
of what had happened, and gradually there came to me the desire 
to spend my life in telling men who are struggling with the same 
doubt that there is a power in Christ that can save a man. Next 
came the question whether I should spend my life as a minister 
of the Gospel. I felt that I was not fit for such a high calling; and 
then the thought came that if I was to follow Christ, every or any 
calling must be a high calling. If I was not fit to follow Him in 
one, I was not fit to follow Him in any. I looked for a special call, 
and that special call never came. The Student Volunteer Conven- 
tion of four years ago was held in Toronto. Almost by accident 
I was appointed a delegate, and attended those meetings, and there 
my question was settled. I did not receive the definite call I ex- 
pected, but I did have the assurance that my question was answered. 


248 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


I remember sitting in the gallery one evening, as Dr. Ament was 
speaking of the awful need in China. He told us of the old baby 
cart that used to go about the streets of Peking with its old driver, 
who walked beside the cart and picked up the little bundles wrapped 
in matting and tossed them into the cart and walked on. When 
he had gathered them all up he went outside the city, and there 
buried them; and these were the girl babies whose parents had 
cast them out on the streets, dead or dying, to be torn by the dogs 
until morning. I realized then that there was a need greater than 
any I had ever seen or known before, and I wondered whether I 
might be allowed to help to meet that need by telling those people 
of the Savior who has taught us to love one another. I could almost 
imagine that I could see the Christ as He hung upon the cross, 
and could hear Him say, “I did so much for you”—and I knew 
what He had done for me—“can you not do this for Me?” I forgot 
about fitness or unfitness, and I wanted to do what I could for Him 
and for those people. He accepted me, and to-day I am under 
appointment to go out to that country and do what I can to tell 
the people of China of the Savior who saves from sin. 

Fellows, you who have known what it is to have sinned and 
what it is to have a Savior, is not that fact itself a call to you to do 
what you can for those who most need you? A friend of mine was 
standing on the top of one of the sacred mountains in China, vis- 
ited annually by thousands of pilgrims, and he noticed one man 
who had climbed up those thousands of steps upon his knees. He 
said to him, ‘What are you looking for?” “O,” he said, “I am look- 
ing for heaven.” “Have you found it?” “No,” he said; “I feel and 
I feel, but I cannot find the door.” Jesus said, “I am the door; by 
me, if any man enter in, he shall be saved, and shall go in and out, 
and find pasture.” Those who most need that door are groping 
blindly for it, and cannot find it, but you and I may have the privi- 
lege and the joy of helping them find that door. Is there anything 
in life that can be comparable to-day with that? 


WHICH SIDE OF THE STREET? 
MR. W. A. TENER, IOWA STATE COLLEGE 


“THE field is the world; and the good seed, these are the sons 
of the Kingdom.” Last night we heard in very certain words the 
declaration of war—multitudes of men needed to man the outposts 
in India and to fill the gaps in the skirmish line in the heart of 
Africa. We must capture the strongholds of Islam within the next 
few years by force of necessity. We must man the posts in China 


—— 


| 


WHICH SIDE OF THE STREET? 249 


within ten years, or regard the task of evangelizing that great peo- 
ple within a generation as hopeless. What does it mean, if not a 
holy war? And this morning every one of us must have heard in 
no unmistakable tones the call for warriors to go into this great 
warfare. 

Now the time has come for us, as men, to say whether this 
Convention shall prove a summons to win the victory on the great 
battle-field for Jesus Christ, a call to man those great, needy posts 
and to go out to the firing line, where fighters are most needed. 
The great battle-field in our generation to determine what type of 
civilization will prevail is going to be in the Orient; and as men 
who claim to stand for what is the highest power of civilization, 
we ought to be willing to enter the fray. 

Our nation to-day is on trial before the world. A man who 
returned from Japan a few years ago said that out of 400 young 
American business men in a certain city, he could count on the 
fingers of one hand all those who were leading clean, chaste lives. 
It seems to me that there cannot be any more definite appeal 
than the call which comes when one sees his country thus 
misrepresented, sees the flag of his nation dragged in the mire, and 
the cause of Jesus Christ being put back thousands of years by the 
lives which our fellow citizens are living abroad. If men must go 
out to those countries east or west or south of us, why should we 
not send men willing to stand for Jesus Christ in business, in the 
professions, in teaching, or in the ministry? One of the dearest 
friends I have is a young man not yet thirty, who has worked his 
way up in the business world from the lowest rung of the ladder, 
and he is now receiving a salary of $5,000 a year. Recently the 
company for which he works gave him $40,000 dollars’ worth of 
stock. He has been telling me what a fool I am to go into this sort 
of work. He wrote me, and said: “Bill, it’s hell to be poor. When 
I see the men around me making money hand over fist every day, 
I am resolved to get more of it. It is getting on my nerves, honest.” 
Men, have you got that sort of a purpose? You may have it; you 
know as well as I do where it will lead to, and the awful deadening 
influence of commercialism. I could not refrain from sitting down 
almost immediately and replying in all reverence, “It’s hell without 
Christ.” And when I think of the millions of young men across 
the waters—men whom Gailey and Barber and Helm tell us about— 
hundreds of men in the great colleges of India, Calcutta, and in 
China, and in Tokyo, going to their graves through their own 
impurity, I become restless until I can get out there and help them. 
“Tt is getting on my nerves, honest.” 

A few years ago I went to a summer conference prejudiced 
against religious work as a profession, and especially against this 
missionary enterprise. In a few days, however, I had reason to 
change my views, and the proposition came very plainly before 


250 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


me, as it is before you fellows this afternoon, whether I should go 
to the foreign field, and I had to reduce this world of ours to some- 
thing I could see with my own vision. So in imagination I take 
a town like Nashville and divide it into two parts by its main street. 
On one side every man, woman, and child who has heard of Jesus 
Christ—has had the opportunity of accepting Him; on the other 
side not a man, woman, or child has ever had the opportunity of 
hearing His name pronounced. I conceive myself standing at the 
head of that main street with Christ at my side, and asking Him, 
“Where should a Christian man as a farmer—for that is what I 
intended to be—as a doctor, as a minister, or what not, go to live— 
on which side of that street?” I could not get away from the con- 
viction that He would have told me very quickly to go on that side 
of the street where not a person had ever heard His name pro- 
nounced. I do not believe this afternoon that the Pacific Ocean 
and the Atlantic Ocean are any broader in the sight of God than 
one of these streets in Nashville. When I came to that conviction, 
I thought that I would wait before deciding, and get the opinion 
of my worldly friends. Yet I knew that if I waited and went down 
from that mountain of vision and inspiration before deciding, the 
chances were nine out of ten that I would never decide to go to the 
foreign field. And I knew that if I waited and did not decide, and 
the impulse which had been the best that ever came to me should 
pass, I would go back to my college the next year and my life 
would be worthless for advancing the Kingdom of Christ. 

There is a time for us to think, men, a time to plan, and a time 
to act. We have been thinking of this problem in our mission study 
classes. We have surveyed the plans of campaign which these 
men have brought to us from the field, and now is the time to act. 
God grant that we may act rightly as if Christ were at our side. I 
beg of you not to decide this question, nor sign a declaration card, 
because we or any person has asked you; but, men, if you feel that 
this is a thing which you ought to do, a thing that Christ would 
have you do, for the sake of Christ, for your own sakes, for the 
sake of the men back in college that you know you have got to 
help, don’t go back without deciding this great question. 

There is one other thing which helped me to reach my decision; 
it is that story which Speer has told us. You have heard of the 
expedition that Great Britain sent to Ashanti. The Colonel, in 
talking to his men about the proposition, said: “Not many of you 
will return alive who go on this expedition. We are not going to 
command any man to go. We are going to call for volunteers.” 
He added, “Any man who will volunteer to go will please step one 
pace to the front.” The Colonel turned his head to give the men 
time to think and act, and when he looked around again a flash of 
indignation ran over his cheek as he saw the line as solid as it had 
been before, and he said, ‘“What! the Scotch Guards, and not a 


INCONCLUSIVE THINKING 251 


volunteer?” A man stepped forward from the ranks, and touching 
his hand to his cap, said, “Colonel, the whole line has stepped 
forward.” And men of North America, what a great thing it 
would be for our institutions, for our own lives, for our countries, 
what a tremendous thing it would be for the Kingdom of Christ, 
if we could so see this vision and behold the greatest of all leaders 
that we could reply to Him, “Captain, the whole line has stepped 
forward.” Fellow students, the time has come, if we are going 
to bring our Watchword to a reality, that every man in this hall this 
afternoon must step forward and say as the song has it: 


“The Son of God goes forth to war, 
His Kingly crown to gain; 

His blood-red banner streams afar, 
Who follows in His train?” 


INCONCLUSIVE THINKING 
MR. FRANK V. SLACK, UNIVERSITY OF PENNSYLVANIA 


I HAVE heard it said, and I believe truly, that the great thing 
for a man is not that he should become a foreign missionary, but 
that he should do the will of God. I can very easily see how there 
are a good many men here this afternoon for whom the two things 
are separate and distinct. I am equally positive that there are 
scores, even hundreds, of other men here in this auditorium tu: 
whom the question of becoming a foreign missionary, and the ques- 
tion of doing the will of God are indissolubly linked together—who 
cannot do the one thing without doing the other. 

May God pity us if we are putting off the divine call by an 
indefinite, flabby decision to do the will of God; because I know 
what I am talking about, since I once was in that attitude myself. 
I said, “Yes, I will go where God wants me to go.” But all the 
time I was making a reservation in my life and saying that I would 
not look at the foreign missionary proposition. Fellows, you and 
I have no right to take that attitude. What do we want? Do we 
want more knowledge? We have been having it crammed into 


. us for the last four days. Do we want more of the love of God in 


our hearts and more of love for Jesus Christ? We can have that 
for the asking. What we do want, above all, I believe, is to face 
this question as men who are honest intellectually and spiritually. 
We have no right to hold this question off any longer, those of us 
who have been thinking of it for a long time. I am persuaded that 
a good many men here have had this question before them for the 
Jast month, or year, or two or three years, and they are just holding 
off because of indecision that they have no right to tolerate. You 


252 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


and I must think clearly; and whatever we decide as the result of 
our thinking, when we have fought the thing through, then there 
is but one thing to do, namely, come up to the point which we have 
reached in our thinking. 

Fellows, I believe that every one of us is mightily anxious to 
reach the very highest that God has for us. I do not believe that 
there is a man here who wants to take any lower position in life 
than God would have him take. I do not believe that any one of 
us here, if we are thinking clearly about the matter, will tell God 
that the thing He is planning for us is too big; that it makes toc 
many demands upon us; that it calls for too much of what we are 
pleased to think of as self-sacrifice. If we know what we are doing, 
if we are using our minds as God would have us use them, we will 
want to take the very best and highest that God can give us, even 
though we do not see how we are going to meet all the require- 
ments of the place that God has for us and that may come to us. 

I believe that there are a good many men, especially in the 
Eastern colleges, who have looked into this question pretty care- 
fully, and who have by the same habit of inconclusive thinking that 
dominates their intellectual life simply held it at a distance, and 
have refused to do the one thing necessary to put them in proper 
touch with God. It is time for us to renounce such an attitude. 
We are done with that sort of thing. The time has come to act, 
to get right at this matter, and to go to the limit of what we know 
and believe. I was thinking of a story that I heard some time ago. 
It had to do with the early history of Christianity in the Roman 
Empire, when the order went out that Christianity should be blotted 
out in the Empire, and especially in the Roman army. The order 
went forth, too, that every soldier in the army should be made to 
bow before the statue of the Emperor and pour a libation to him, 
or be put to death in any way the commander saw fit. Up in North- 
ern Gaul a centurion had a band of a hundred men, the greater 
proportion of whom were Christians, and the Christians were the 
finest men in his band. He was sorry when he received the order, 
but he was obliged to carry it out. He lined his men up in single 
file, and had them pass before the emblem of the Emperor; and 
as these men came up in front of the emblem, each one took the 
cup and poured the libation and then passed to the right, if he 
were not a Christian; if he were a Christian, he declined the cup 
and passed to the left. When the work was done, there were forty 
picked men of the legion standing at one side, on the left; and the 
centurion commanded them to go out in the middle of the lake, 
which was frozen over, and there to die by freezing. As they went 
these men marched and sang this song: 


“Forty wrestlers wrestling for Thee, O Christ, 
Claiming for Thee the victory and from Thee the crown.” 


A DOCTOR’S REASONS FOR GOING TO CHINA 253 


The centurion, who was not a Christian, and who did not under- 
stand this strange religion which made men so brave and fine and 
pure, caused a big fire to be built on the shore of the lake in the 
hope that they might repent of their strange action and come back 
and be his soldiers. He walked up and down in front of that fire 
hearing the little group chant their song; and presently he saw one 
man detach himself from the group and come stumbling across the 
ice and up the bank and in front of the fire, choosing to save his life 
and to lose his soul. And the centurion’s helmet and shield clanged 
on the ground, and he walked out on the ice and took the place of 
the traitor, and once more that song went up into the air: 


“Forty wrestlers wrestling for Thee, O Christ, 
Claiming for Thee the victory and from Thee the crown.” 


A DOCTOR’S REASONS FOR GOING TO CHINA 
CYRIL H. HAAS, M.D., UNIVERSITY OF MICHIGAN 


I wis to give you a few reasons why I as a Christian physi- 
cian should enter into the practice of my profession in a non-Chris- 
tian land. 

I. The first of these reasons is because it is the dictate of mere 
common sense. I do not know of anything which we talked about 
more in our senior year than where we were going to practice. 
When I faced the last day of my senior year, I met a man who told 
me that everything was congested. I went into the city, but found 
that it took an average of ten years for a physician to become self- 
supporting. I went into the country, and physicians told me that I 
could do no surgery, because if I attempted it I was liable to make 
mistakes, and my reputation would be gone. Where was a man 
going to practice? I saw in the “Journal of the American Medical 
Association” that we were pouring out of our medical colleges 
6,000 young men every year, and that we only needed a possible 
3,000 to fill the vacancies left by those who died. I saw that the 
Committee on Medical Education in this country was seriously 
considering the printing of pamphlets to send to high school boys, 
urging them not to enter the medical profession because the great 
influx of students there made it impossible for them to find room in 
the profession in this country. I think that it is nothing more than 
common sense for a young physician, at least if he is a Christian, to 
look to some other country than this for practice. 

II. The second factor that urges me to go to another land is 
common duty, T have many times seen in vision a city of 150,000 


254 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


people in the center of Asia, outside of which there is a little hill, 
and upon that hill there are now going up two buildings, one to 
be the hospital for women and the other for men; and from that 
city has come many times within the last few years the urgent plea 
that I go out there and be one of the physicians in that city where 
they know nothing of hygiene, nothing of surgery, nothing of asep- 
sis, nothing of the great remedies which we have to alleviate pain— 
nothing but squalor, sin, weakness, sickness, uncleanness. Nothing 
but common duty urges me to go out there. 

III. And the third reason why I go is because of the unique, 
unmeasured privilege. The grandest moment in my life will be 
when I stand with my colleague on that hospital ground and the 
gates are flung open with the news that the hospital is completed 
and the invitation goes out to that city of the Lord under Chinese 
government, “Come in!’ I met, some time ago, a Chinese who told 
me of the necessity of having a Chinese name, and I said, “Would 
you christen me?” He wrote out a name in Chinese, and I said, 
“What does it mean?” He replied with this translation of it, “Amer- 
ican physician, willing to help.” I hope to go out some day to 
Chén-chou Fu and be an “American physician, willing to help.” I 
hope to see some day under the touch of the knife, in the dispen- 
sary, at the bedside, the play of the masterful forces of Jesus Christ, 
as through sympathy and tenderness and unselfish service His own 
life may strike deep into the lives of those who know Him not. 
God is going up and down in this great concourse of students, lay- 
ing His hand upon man after man, medical student after medical 
student, calling him to be great enough and big enough and loyal 
enough to go out into this staggering, sorrowing, struggling 
world and be to it what Christ was, to pity it as Christ pitied it, to 
love it as Christ loved it, and to serve it with His own sacrificial 
heart. God calls with loving patience for men to lay their lives 
alongside of the tremendous immeasurable needs of the non-Chris- 
tian countries and to solve the awful problem of human suffering; 
and as I shall set sail in a little while for that great Empire of China, 
I want to carry with me from this hour the conviction that the 
men here at Nashville are going to enter into a solemn compact 
with me to devote their lives, especially the medical students, to the 
solving of the problem of human suffering in the non-Christian 
world. 


—- 


“YE ARE NOT YOUR OWN” 
THE REV. DONALD FRASER, GLASGOW UNIVERSITY 


I WONDER, my brothers, if the reason why you have not been 
hearing the call to the foreign field is not just this, that you have 
not got a salvation worth passing on. While we recognize the truth 
of all that Mr. Speer said about the inadequacy of the non-Chris- 
tian religions, we also have to acknowledge the inadequacy of our 
own faith; and because we have nothing to give, we cannot make 
up our minds to go. My brothers, I want to say at the very outset 
that for you there is no appeal for the foreign service; the appeal 
to you is to be loyal to Jesus Christ, to find out that there is a reality 
in His Kingship, and that to you He can bring deliverance from the 
power of sin. 

But to men who have found Christ to be their redemption, I 
want just to say five words, “Ye are not your own.” That day 
when you stood before the cross of Christ, and saw in the eternal 
sacrifice your redemption, on that day you ceased to be your own. 
Christ claimed you as His, and you have no right to yourself. On 
that day you rose, as from the dead, into new life, to live for God 
only. Now, that is what Paul means when he says, “Ye are not 
your own, for ye were bought with a price;” and when he says again 
that he is called as the servant of Christ. If you men have come 
to Christ you belong to Him. I allow no lower plane for conversion 
than this, that it means allegiance, that it means serfdom to Christ 
only as the Master, and you have no right to anything that you 
can call your own. If this is so, what does it mean? What does 
Christ want of us? Where does he want us to serve? 

I see that the love of God recognizes no limits; that in His 
Kingdom there are no boundaries of caste, color or continent. 
When God tries to express love He expresses it in the language 
of the universe, “God so loved the cosmos that He gave His only 
begotten son;” and if you are going to come into some apprecia- 
tion of the love of God, you must recognize that by your redemption 
you are not to serve another nation, nor a denomination, but the 
world-wide Kingdom of God. Where the Kingdom needs you, 
there you must serve. My brothers, where is it that the Kingdom 
is needing you most? Where is the burden heaviest? Where are 
the laborers fewest? Find out. God will not have driftwood for 
His service. You cannot drift into your place in His Kingdom. 


255 


256 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


You must find out what your place is in His program, and when 
you find it fulfil it. I know that Asia and Africa are far away, and 
it is hard to appreciate the needs of those whom you cannot see. 
Every time that I come home, I feel the appeal of home mission 
work, and I would like to give myself to city mission work and to 
try to solve some of the great social problems. But, brothers, one 
goes out and looks sometimes on the villages and valleys of Africa 
and ‘sees there men and women without love for Christ, because 
there has never come to them one single man of God with the mes- 
sage of love and of salvation, and then you feel the appeal of the 
world for Christ. I feel that I must stand to-day feeling the pathos 
of that cry of Asia and of Africa, and call to you brothers to pity 
those who perish in the dark, to whom no man goes to tell of Christ 
the Deliverer. If you have found that Jesus Christ can save a man 
from every sin, and that in Christ is the secret of eternal life and of 
happiness, then do not let your love be narrower than the love of 
God, nor your conception of the Kingdom more national than the 
conception that God has for His Kingdom. Be willing to endure 
the sufferings of Christ; be willing to sacrifice every ambition, to 
go from home, from everything that you count dearest, even to 
death itself, if only by your sacrifice Jesus Christ may enter into His 
inheritance. 


AM I MY SISTER’S KEEPER? 
MISS UNA M. SAUNDERS, SOMERVILLE COLLEGE, OXFORD 


As WE stand here this afternoon, I wish that we might try to 
get in our minds some pictures of others who at this same moment 
are living out their lives as in the pictures that have come to us in 
the last few days. At this moment, it may be, out in Africa, there 
is coming down one of those hot, steep paths a long gang of those 
who are being driven down to the coast, even to-day, as slaves; and 
among them there are women, torn from that village where they 
have lived, by those Arab slave-dealers, away from the place where 
European influence controls the slave-trade, and to-day they are 
going down in all the pain and the agony that it must mean to them. 

And then we turn to India, and we think to-day of some city in 
India where we find these thousands of Hindu girl widows living, as 
we have heard and know, the life of a drudge, wondering and won- 
dering why they should be condemned always to be the servant and 
the slave of all; why in their past life they should have been thought 
to have done some such evil deed that they lost their husbands and. 


, AM I MY SISTER’S KEEPER? 257 


their husbands had died because of their sin. Why is it? they ask. 

Why? And there is no one to tell them that it is not true. 

Then we turn to Japan, and we think of those girl students 

_ there of whom we heard the other day, a pitiful story, of girls who 
to-day in civilized Japan are selling their bodies morally for the 
sake of intellectual growth—an awful revelation to some of us, 
something of which we had no conception. We think of all those 
countries, and we get before us the fact that while we here are living 
in the light and the joy and the peace of Jesus Christ, at this mo- 
ment there are those girls like yourselves living these lives from 
which we know they need rescue, though they may not know it. 

And now the question which I would ask you is the question 
that comes to us in the Bible itself, a question that is eternally true, 
“Am I my brother’s keeper?” That question was answered by two 
men in very different ways. They both came from that same east- 
ern land, though centuries divided them; and one denied that he 
was his brother’s keeper, and the other was full of the sense that 
he was his brother’s keeper and that he could not get away from 
that marvelous association with his brother. The first one was Cain, 
and the result of his denial that he was his brother’s keeper and 
that he had any responsibility for his brother is given in these 

_ words, “From thy face shall I be hid.” He became a fugitive from 
the face of God. I sometimes think that there is no more awful sen- 
tence in the whole Bible than that sentence of spiritual death—to be 
a fugitive from the face of God, to know that you must turn your 
_ face from God, that you may not look upon the face of Him who is 
love, and that you are doomed to be a fugitive and escape from Him 
_ as fast as possible. 

Thé other, the one who accepted the fact that he was his 
brother’s keeper, who identified himself with his brothers, was St. 
Paul. Was there ever a man who more entered into the fact of the 
- solidarity of the race in love? a man who could say of himself that 
he travailed in soul for those who did not know Christ; a man who 
could say that he would to God that he were accursed himself, if 
only he might save his fellow men; a man who was knit in heart 
and in spirit with all, whether they were known or unknown, whether 
they were Jews or Greeks? He was one with them in Christ Jesus; 
he could not get away from his love for them. . 

The man who denied that he was his brother’s keeper and who 
would not take up his work lost the sunshine of the face of God. 
~The man who accepted his responsibility, though it meant suffering 
all through his life, that man lived in the sunshine of the face of 
God. And there are some of us to-day who are sad, who have lost 
‘something of the sunshine of the face of God because we are fugi- 
tives, because we would not take up our responsibility, we would not 
be our brother’s keeper. 

We may be fugitives in two ways. There was one fugitive in 


258 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the Bible who would not take up his responsibility for his brother, 
who ought to have gone to another set of people near at hand across 
the land; instead of that he fled across the sea. That was Jonah. 
He knew that he ought to go to the people near at hand in Nineveh, 
and instead of that he crossed the sea. And there are some of us— 
not many, but there are some of us—who are fugitives from the will 
of God, because we are not content to do the work that is close at 
hand. We want, instead, to cross the Atlantic or to cross the Pa- 
cific. I have come across a few who are certainly turning away 
from the will of God, because they are not willing to take up that 
daily bit of work at home that ought to be done; they are not willing 
to go and spend themselves for the near home claim. They think 
that the romance of the farther land is greater, and so they would go 
there. You may just as much be a fugitive from the face of God 
when you choose not His will but your own in going abroad, as you 
may be a fugitive from the face of God if you stay at home when you 
ought to be going abroad. We must be honest with ourselves in 
these things. If God has put upon us a first claim at home, then 
home is the place where we shall feel the sunshine of the face of 
God; and if there are any of you who have settled in your own 
hearts that the home claim is the claim of God for you, then rejoice 
in the sunshine of the face of God. It is as much on you here as it 
will be on any missionary who is also doing His will in the far-off 
field. 

But among you I know that there are some who are fugitives 
from the face of God because you will not go, because you would 
rather choose the home place. You will not acknowledge the fact — 
that you are the keeper of your brother in the East and of your ~ 
brother in Africa. All I can say about this is that it is the most — 
awful peril. If God has been speaking to you and has opened your ~ 
heart to those people in some sense; if He has called you, if He | 
has shown you that your life is free, that there are others who are 
responsible for the home claims and can do them, but you are free; if 
He has shown you that you have good health and strength: then I 
say that it is at your utmost peril that you remain at home when i 
you should be crossing the sea for Jesus Christ. It may be that we 
shall find as the days go on that that choice has meant for us the : 
darkening of the face of God. Love has been disgraced by us; we © 
would not follow where love would have gone, and so we cannot ~ 
see the face of God. It is an awful thing to say this, and yet I know © 
it to be true, for I have heard of people who have said: “There was ~ 
a time in my life when I know that the voice of God called me to © 
go. I was not willing, and my life has never been as fruitful and | 
as joyous as I know it might have been, if I had followed the voice 
of God and gone with Him.” 

But what about the man who lost himself in his sense of oneness ~ 
with all those who needed God and needed Christ? It meant for | 


THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 259 


him sunshine, but it meant for him suffering; and if we are going, 
as I know that many of us are, like St. Paul, to throw ourselves into 
the needs of men and women wherever they may be; if we are going 
to identify ourselves with those who are our sisters and our brothers; 
then we, too, will enter into the joy of God, but we shall enter also 
into the suffering. We must identify ourselves with the suffering not 
only of those sisters of ours, but with the suffering of Jesus Christ 
also; for I am sure He suffers to-day, as He feels the need, the 
moaning, the crying of those who need Him and to whom He cannot 
speak because our voice is not there to speak for Him. We must 
enter into the suffering of Jesus Christ in that He cannot make Him- 
self known; and when we enter into the suffering of Jesus Christ, 
then we shall enter also into the joy when He is able to send us out 
to speak to those people, or when He is able through our prayers 
and through our efforts and through our work to send others out 
there. 

So to-day my last message to you would be this: turn your faces 
toward God; look up into the face of love. There only can you see 
what your life should be. Be sure that your face is turned fully to- 
ward Him. Watch where His face is turned, and if you see it 
turned toward those dark regions over there, go—go with Him. 
Do not risk the turning away of the face of God from you, but go 
where you see His face turning; and if you go for Him there, you 
will enter into the joy of the presence of God some day. And you 
will not enter empty-handed, but you will enter into the joy with all 
those thousands and thousands it may be who through your words 
and through the inspiration of your life and through your prayers 
have also been led to know the Lord Jesus Christ and to give their 
lives to Him. 


THE SURRENDER OF LIFE TO THE LORD JESUS 
CHRIST 


BY MISS RUTH PAXSON, UNIVERSITY OF IOWA 


THE theme of our meeting this afternoon may be put in just this 
simple sentence, “The surrender of the life to the Lord Jesus Christ 
and the dedication of that life to His service.” It has been the un- 
derlying theme of every session of this Convention; it has been the 
appeal of every session, whether put in so many words or not. But 
this afternoon we are gathered here in a peculiar way—just the 
women of this Convention—and may this message come to us in a 
very peculiar and personal and direct way. The others who speak 
will emphasize the second part of this theme, “The dedication of the 


260 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


life to the service of Jesus Christ.” I shall especially speak of what 
precedes that, “The surrender of our life to the Lord Jesus Christ.” 

God wants your life; not merely some of your money, not mere- 
ly some of your time, not merely some of your strength, not merely 
some of your influence; God wants your life. May I say it in an- 
other way? God wants your life. To-day may you feel as you sit 
in your seat that the message comes to you—not to some one sitting 


next to you, not for that girl in your delegation whom perhaps the 


Association sent here hoping that she might have a personal mes- 
sage come to her. To-day may we forget just for these few mo- 
ments the other one to whom we so readily give all these messages 
of help and instruction and hope that they may mean something to 
her ; may we let this message come directly to us. God wants your 
life. During the days of this Convention we have been hearing many 
messages from the platform that have sounded in the ears of all the 
students present, and each one of us has received a message. It has 
come to us in a personal way, although spoken to that vast gather- 
ing; but as I thought of this meeting, I wished it might be that in- 
stead of feeling that the message was being spoken to a crowd 
we might each one of us take the place of that Samaritan woman at 
the well, and that we might meet Jesus Christ personally here this 
afternoon, that He might speak a personal message to each one of 
us that would so vitally touch the innermost things in our lives and 
go so far into the very depths of our life that when we went back 
to our colleges to give a report of this Convention, it would not be 
so much what this speaker and that speaker said, and this truth that 
helped me and that truth that helped me, but it would be this : “Come, 
see a man which told me all things that ever I did: is not this the 
Christ?” Oh, friends, if we all went back to our colleges with that 
kind of a message, there would be no doubt about the effectiveness 
of our report of this Convention; for just the single saying of that 
woman regarding what Jesus Christ had done for her and the trans- 
formed life back of it brought that whole city to Jesus Christ. 
Some of them, looking into her life and seeing what He had done 
and hearing this simple testimony, said, “We, too, must believe on 
him.’”’ Others said, ‘“‘We must at least investigate, and we must go 
and see Him, too.” So if Jesus Christ gets hold of your life to-day 
and touches it with His own love for the people of the entire world 
and fills your life with missionary zeal and missionary interest for 
those in your own college, as well as for those in the foreign field, 
there will be no doubt about what you will be able to do for your 
college. God wants your life. May it be a personal message to-day. 

And then God wants all of your life. I dare say there are very 
few in this room this afternoon who have not said that they would 
give Jesus Christ the life. I dare say there are very few here who 
have not at some time in the past made it a very personal matter of 
consideration and prayer ; but, oh, I wish that I could know this af- 


THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 261 


ternoon that there was not a single woman here in the presence of 


God who had not given all of her life to Him. 


What does God want to do in your life? Two things. He 
wants to bring about in your life, through the work of the Holy 
Spirit of God, a perfect transformation. And, secondly, through 
your life He wants to work a perfect work in His service, if we may 
believe His own word in the fourteenth of St. John. He wants to do 
the same work that He did when here upon earth, and even greater 
things, because He has gone unto the Father. How can He do it, 
dear friends, unless He has all of your life? Think of it in a sen- 
sible way; how can He do it? For instance, He wants to bring 
about in your life this transformation, so that there will be the beauty 
and the sweetness and the glory and the power of His own life. But 
perhaps your affections are not given over to Him. There is that 
little spot in your heart that you reserve for yourself; that little 
private chamber of which you still hold the key, which you have not 
given over to Him; He wants to bring about this transformation in 
your life, but in order to do it He must work through your affec- 
tions. Or, take your ambitions. He longs to send you out upon 
some errand for Him in the college where you are studying. He 
longs for us to do some service for Him; and He comes to your 
life and He looks at it and He would show all of His power through 
your life if you would let Him. But when He comes, He finds 
something in your ambitions that is absolutely contrary to the thing 
which He wants to do, and how can He—I say it reverently—how 
can He work through you, if the other part of your life which He 
wants to use is absolutely dominated and controlled by self? Christ 
cannot do it. He must have all of your life, if He would work in it 
the perfect transformation and do through it the perfect work. 

We are such little children, we are such helpless people; we 
know so little. How then do we know the great divine plan of God 
for our lives? How do we know what the future holds for us? 
How do we know what God could make of these human lives of ours 
if we would let Him? As I was thinking of this to-day, that mar- 
velous masterpiece of art came before me, the Sistine Madonna. I 
thought, what if, when the great artist had that canvas before him 
upon which he wanted to put the picture of the little Christ child, a 
little child—possibly a little child of his own—had stolen into the 
room at night when he had laid aside his brush and ceased his work 
on that canvas, and the little one, thinking that it, too, could paint 
a picture, had picked up the brush and begun to do his work—what 
would he have found when he came back to the canvas in the morn- 
ing? Nothing but a great daub, and the painting would have been 
ruined. And that is what we are doing with our lives. Jesus Christ 
would have within us the very image of Himself. That is the kind’ 
of work that He wants to do; and if you and I would give Him all 
of this life and let Him wield the brush, He would so transform 


262 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


these lives that there would be all the beauty and sweetness and 
power of Jesus Christ in them. But in our little, childish way we go 
along and take up the brush. We do not know how to paint, nor do 
we know how to reproduce in these lives of ours the very image of 
Jesus Christ. What we would do is the very thing that would mar 
that image, and that is why as the world looks at us they see so little 
of Him. He cannot do it, unless He has all of our life. 

But this is a great claim, is it not? As you look at your life 
and think of what it means to have the management and control of 
it, you think that is a very great claim that the Lord makes upon 
you—the right of ownership, the right of possession. And what is 
His ground for such a claim? It is this, the relationship which God 
bears to us and which we bear to God. The ground for the claim of 
His ownership of your life rests upon the relationship between God 
and you and between you and God. 

May we think a moment of what that relationship is? What is 
God? Who is God? If you would answer that question you could 
get your answer to the other question. Should I give my life to 
Him? Who is God? Who is He to you? Is Hea despot? Is He 
a tyrant? Is He—lI say it reverently—a Czar in your life? One 
girl, who was honest and frank, said, “I would like to surrender 
my life to Jesus Christ, if I was not afraid that He would take ad- 
vantage of me.” That is the position many of us may be in. We 
do not trust God, and I believe it is because we do not know who 
God is. Why do you call Him when you pray, “My Heavenly 
Father’? What does that word “Father” mean to you? Take the 
very best father that you know upon earth, and what is his relation- 
ship to his little child? Why, above everything else in this world 
it is the relationship of love. Is there anything in this world he 
would not do for that child? Is there anything in this world he 
would not give to that child to bring pleasure and joy and happiness 
into its life? And yet we are told in the fifty-fifth chapter of Isaiah 
that our thoughts are not His thoughts and our ways are not His 
ways; for as the heavens are higher than the earth, so are His 
thoughts higher than our thoughts and His ways higher than our 
ways. Take the very purest love that you know upon this earth, the 
best human love, and then think of God’s love, and there is just as 
much difference between them as there is between heaven and earth. 
Girls, can you not trust such a father as that with your life? 

And who is Jesus Christ to you? What do we mean when we 
sing that old, old hymn, “Jesus, lover of my soul?” Is He? Well, 
what would a lover do for you? Oh, girls, that is the relationship 
which our Father and our Christ bear to us to-day. It is the rela- 
tionship of love; and the question before you is, Can I trust my 
Father’s love? Can I trust my Savior’s love? If so, then I will 
surrender my life to-day. 

But what is your relationship to Him? I am going to give the 


THE SURRENDER OF LIFE TO THE LORD JESUS CHRIST 263 


verse that many of you girls have heard me give before. I believe 
it would be impossible for me to speak on the question of surrender 
without quoting this verse which is so vital in my own life and 
which came to me in such a real way to show what a life of real sur- 
render was. It is that saying of St. Paul’s in the sixth chapter of 
First Corinthians, the nineteenth and twentieth verses: ‘What, 
know ye not that your body is the temple of the Holy Ghost which 
is in you . . . and ye are not your own? For ye are bought with 
a price: therefore glorify God in your body and in your spirit, which 
are God’s.” Oh, if the Spirit of God could burn just this one little 
question into your heart to-day, this meeting would be worth while! 
“Know ye... ye are not your own.” If you are a Christian 
woman, you have absolutely no right to hold that life as your own. 
It is not yours any more than the dress that belongs to a friend is 
yours; and if you are holding it as your own possession, you are 
holding it not by right but by robbery. Why is it that your life is 
not your own? He gives us the answer in the next line: “Ye are 
bought with a price,” and we know that price, Jesus Christ’s own 
life. Look away to the cross of Jesus Christ; our Father empty- 
ing heaven that He might give Him to us. He might have sent an 
angel; He might have provided in some other way for our salva- 
tion, but He sent Jesus Christ, who gave, not a little time, not a lit- 
tle strength, but gave His life, and in return He asks yours and mine. 
Jesus Christ died on the cross to save you and me from sin; but 
He died also to purchase you and me for service, and in order to 
accomplish that He wants the life. 

Several years ago, I had a few moments of leisure just at the 
evening hour, and I sat down to think through one verse in the Bible, 
and I was foolish enough to take John 3:16. After I had spent an 
hour on that, I had gone only as far as “God so loved,” and I could 
go no further. God so loved. A few months later I took the verse 
up again and I went just a little further in it—only three words— 
“God so loved that he gave”—-what? “His only begotten Son.” And 
at the same time another couplet came to me: “TI so love that I 
give,” and I had to write in there my answer, and I ask every one 
of you to-day to do the same. God so loved you that He gave His 
only begotten Son, and that Son and His life was the measure of 
God’s love for you. Oh, I ask every woman in the room to-day to 
fill out that other sentence, “I so love that I give’—what? A little 
time, a little strength, a little money, or my life? Your gift will be 
the measure of your love. 


PROPORTION IN VISION 
MRS. LAWRENCE THURSTON, MT. HOLYOKE COLLEGE 


One of the speakers of the morning said something to us about 
the peril in the loss of vision. It has sometimes seemed to me that 
the greatest tragedy in this world was the failure to see the things 
that we ought to see in the right proportion; and yet I have had to © 
admit that although many times those things seem to be before the 
eyes of those who are in my thought, yet for some strange reason 
they do not see them. You have had the experience, I am sure, be- 
cause we have all had it, of having a thing that has been within our . 
horizon stand out and call itself to our attention; and we cannot un- 
derstand just how it is that sometimes facts which have been before 
us fail to seem real and fail to appeal to us with that appeal which 
they have made to others who know them and who have them in 
their possession. But surely for us things have been put before us 
so plainly that we must have seen, and so the peril for us is not in 
failing to see, but in not receiving the vision. ' 

There have been placed before us in these last few days a great 
many facts. They have been put before us in the main by men who 
have the voices to put facts before so large a number of people. 
Perhaps in some cases they have seemed to be facts that had a much 
more intimate relation to the lives of men than to the lives of women; 
and yet I think that most of us have realized that the things which 
have been brought before us—the call, the need, the opportunity, the 
work, that has been in our thought so much these last few days— 
have had some application to us. The call is certainly a call for 
women as well as for men. That call was sounded out loud and 
clear in one of the meetings in the Auditorium,—a need that ap- 
pealed to us and in which there was a call to us. The opportunity, 
perhaps, seemed to be more the great opportunity of the man who 
does things in the world; and yet I think we will see, if we stop to 
think about many of the things that were said concerning opportu- 
nity, that they applied just as truly to women as they did to men. 

There are some details in the matter of work, some little things 
in the matter of the preparation, which we have to take in order to 
fit ourselves for such service as we have been hearing about, that are 
different in the case of women than in the case of men. I think the 

264 


PROPORTION IN VISION 265 


difference in the case of the work that the women will have to do in 
these different fields is just that with which we are altogether fa- 
miliar here at home. The woman’s work in China, in India, in Ja- 
pan, in Turkey, and in Africa differs from the man’s work in those 
countries in just the same way that the woman’s work here is differ- 
ent from the man’s work here; and in perhaps a certain way the 
woman’s opportunity is different from the man’s opportunity. I do 
not need to describe it, because it is a thing that is familiar enough 
to you all. I do want to make this point, however, that just as the 
work which a woman does here differs from the work that a man 
does, so it is there; and that the work which you should consider in 
thinking of this question of the service of Christ in foreign lands in 
its application to your life is a work that is womanly in every aspect 
of it. You would work there as you would here, working out that 
which is in you in the way in which you would naturally bring the 
message through your life into the lives of those among whom you 
would labor. That work was made very clear to us, it seems to me, 
in the message that Miss Saunders brought to us on Friday morn- 
ing in the Auditorium—a work that only women can do, because 
it is only through the woman’s voice that these sisters of ours in 
heathen lands can hear of Jesus Christ. 

And, after all, without puzzling ourselves about the detail of 
what it would be for us to be missionaries, I think one great fact 
stands out. Mr. Luce brought it before us so clearly in the China 
meeting. He said: “We have heard a great many facts this after- 
noon about the opportunity in China, about the need and all about 
the work that is being done and the great present opportunity there ;” 
but he added that after all there was just one great fact, that we 
were in possession of at the very beginning, and that stands out as 
the most significant fact of all—that great fact that half the world 
has never heard of Jesus Christ and that half of that half is in China. 
After all, the work that we need to consider is the bringing of Jesus 
Christ into the lives of women in those lands where Jesus Christ is 
not yet known and where the women do not know that abundant life 
which Jesus Christ came into the world to bring—I sometimes think 
—in greater measure to women than to men; because it does seem 
as if where Jesus Christ had gone, the life of woman was so much 
more abundant than the life of man. ; 

I spoke of the fact that the opportunity was somewhat different 
for the woman and for the man, The man has to work out more 
in the noise and the din of battle than the woman, even on the foreign 
field. I suppose it will always be true that there will be far more 
great names among the men who work in the foreign field, people 
about whom much will be told, than about women who work in the 
foreign field; and yet, since that is true here in this country, it does 
seem to me that a comparison of opportunity is rather between the 
opportunity that we have here and the opportunity that we would 


266 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


have there. I want you to remember that we do not fail to see the 
opportunity here at home; foreign missionaries are oftentimes 
thought to be narrow-minded people who only see that sphere of 
work in which they are engaged ; but there are some of us who have 
not been long enough on the foreign field to get those prejudices. 
There are some of us who are still so near to the home opportunities 
and have still so fresh in our minds the memory of service that we 
were led to render to the Lord here at home, that we can surely be 
permitted to speak as though we saw both sides. And those of us 
who have seen the opportunities at home and yet have also had the 
privilege of seeing something of the opportunity that the college 
woman with the trained mind has to work for Christ in those foreign 
lands, would say that we would not for anything but the clear indica- 
tion that God is keeping us in this country stay here and miss those 
opportunties of service. I cannot think what you could offer to me 
that would keep me in America with the opportunity that I know 
calls to me in China, to be there in the making of the Empire that is 
to be in these coming years and to have some part in helping the 
women of China to take their place in the new China. I cannot 
think of anything that could be offered to me that would seem so 
large as that opportunity, and that is why I would have you see it. 
I am sure you would find, if there were time for a dozen women who 
had been in different parts of the foreign field to stand before you 
this afternoon and to tell you about their work, that they would all 
say the same thing, that the opportunity for service looms up so 
large that not only do we not envy those of you at home that are 
going to do large work, but that we sometimes are almost sorry for 
you all that you cannot go and that you do not know these opportu- 
nities and that you have not this opportunity for service in your own 
lives. 

There have not been brought to us, perhaps, just those facts in 
regard to the need for women that seem the most important. Some 
of those items have doubtless been brought to you in the conferences 
dealing with the different countries and the different kinds of work 
done on the foreign field; but I had a conversation yesterday with 
the secretary of one woman’s board of a parent board that has three 
—and remember that that board is just one of many which are 
represented here—and that secretary told me that they had to-day 
twenty-four vacancies in their work. I know that the need of an- 
other of the woman’s boards of that same denomination is for some- 
thing like twelve or fifteen women to fill vacancies in the work. I 
do not suppose that there are twenty-four plus fifteen women here 
to-day who are ready to go to the field next September or October ; 
but if there were, and if you were fitted to fill those places, you 
would just fill vacancies in the work of two only of the women’s 
boards of one denomination in this country. I am not talking in 
any theoretical way about the enormous number of women that are 


PROPORTION IN VISION 267 


needed to carry this message of Jesus Christ in anything like the 
space of our own generation. I am simply speaking about the fact 
that in the work that is already organized, and which all of you 
know does not begin to touch all the women in the world, there are 
vacancies, some of them standing vacancies for years. And then let 
us remember that the work as it is to-day is but a small part of what 
it ought to be, that our colleges ought to furnish women enough so 
that the boards could send out not only those who are needed for 
the filling of vacancies, but women who are needed for the extension 
work that should be undertaken. We would then realize that the 
need is a very practical one that comes right home to us; and al- 
though we cannot go out to fill these positions, we can be pretty sure 
that five years from now when any of those that are here may be 
led to offer themselves to the boards, there will be existing a condi- 
tion very little better than this, unless those whom God is calling 
by this need should give their lives to His service. 

The call to service lies in that need. I think there is no question 
about it, that God is speaking to-day through facts that are brought 
to our attention. One thing that came to me as I was thinking about 
what I would speak to you this afternoon was this: you have heard 
that call and you are impressed, perhaps, by the great numbers who 
are gathered together here. Then you think that there is not work 
in the foreign field for all these people if they were to go. When you 
stop to think how few we are compared to that larger number of 
students from which we have to calculate in determining the propor- 
tion of people or the number of people who should be sent out to 
foreign missionary work—when you realize what an opportunity we 
have had over those other sisters of ours in the colleges, then you 
realize that we have heard a call that they have not heard, and it 
seems to me that it puts upon us a peculiar responsibility. We will 
be able to go back and voice this call in our colleges, and I think very 
few of us need have any hesitation in saying, perhaps not to any 
individual girl, “You ought to be a missionary,” but in saying to the 
college, “There ought to be more young women in our college pur- 
posing to give their lives to this work of making Jesus Christ known 
to the women of the world.” I do not believe that any of you need 
have the slightest hesitation in bringing that message to the college 
which you represent. 

But let us look at this question as a personal shatter: as we have 
been looking at the other question. Have these facts not brought a 
call to you to at least consider this question of doing this work that is 
so much needed, of making Jesus Christ known? I believe that 
there is one thing that is not always brought into our thought of a 
question like this, and that is that God has given us our reason and 
our judgment to deal with questions like this. I should like to have 
everyone of you think that it was a perfectly reasonable thing to 
think of, that there was nothing abnormal in thinking of being a 


268 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


missionary, but that it was an altogether reasonable thing in this 
twentieth century, with all the training that a woman has had to do 
this work in the world, that she should consider this part of the 
world’s need and consider this field as the field for her service. 

After we look at it that way, I think we should bring to bear 
upon the question common-sense. For one thing, we should stop to 
ask ourselves, What does this work call for? We have heard what 
it does call for, because the qualifications that Dr. Barton put before 
us for the foreign missionary are the qualifications for the women 
as well as for the men. It calls for the sound mind and the sound 
body ; it calls for better training ; it calls for things that a great many 
of us have; and when we do bring our reason to bear on this ques- 
tion, looking upon it as a reasonable question, I think many of us 
must see that it is a very personal matter and that we must go far- 
ther in answering it. 

There is another thing that we should look at in a thoroughly 
reasonable and sensible way, and that is the matter of the obligations 
that may bind some of us to the work at home. Sometimes those 
things are overlooked, the question of health and that of home obli- 
gations for instance; but it is right here in this matter of home obli- 
gations that I have found so many people hiding. I hesitate to speak 
of the thing that I feel I might speak about this afternoon, and that 
is the fact that home ties of one kind and another are binding, in a 
way in which God does not want to have them bind us, to a smaller 
work and keeping us from a larger work that He would have us do. 
Where there is no good reason why we should not leave home and 
go to the ends of the earth for Jesus Christ, there is no reason why 
we should hide behind the fact that a mother is at first opposed to ~ 
the idea of our being a missionary. I do not suppose there is a 
woman in the foreign field to-day, unless she may be a missionary’s 
daughter, who has not had to face at one time or another some 
kind of opposition from those that loved her best; and just because 
they loved her best did they at first oppose this thing. 

There is another matter that I am going to speak frankly about. 
It is one of the things that I know is underlying this whole question 
in the hearts of so many girls, and that is the question of that other 
home relation which every true woman looks forward to. I do not 
know how many girls there are who are putting before the question 
of God’s call to them the possibility of some man calling them to put 
their life with his and work together in that way in which so many 
are called of God to do their work. I believe that even here, if there 
is a conflict between God’s voice and any human voice, we do not 
dare to put the human voice first. Christ said it in what seems like 
stern language: “He that loveth father or mother more than me;” 
and he that loveth any human person more than Jesus Christ and 
lets the claim of any other person on her life come before the claim 
of Jesus Christ, is not choosing as God would have her choose. 


: 
: 
, 


— 


PROPORTION IN VISION 269 


There is no real conflict between these things, if we will put 
first the doing of God’s will. I verily believe that all the problems 
that cause us unhappiness arise because we are willing to let some- 
thing else stand before the doing of God’s will. If our attitude is 
that attitude which Miss Paxson has spoken of, we shall have no 
trouble about these things; they will settle themselves, and we will 
see clearly what God would have us do when questions come, as they 
come to each one of us. 

We cannot expect to serve Jesus Christ without having it cost 
us something, without having it cost us perhaps the renunciation of 
that which seems to us the dearest thing in the world. But I believe 
that Jesus Christ calls in the twentieth century as He called in the 
first, for those who would follow Him at whatever cost; and I be- 
lieve that He has for us better things in store than anything we 
choose for ourselves, a better life for us than anything we would plan 
out for ourselves, if we are willing to put first the doing of His 
will. I cannot but think that the message of the morning ought to 
bring to us the attitude of mind in which we must face these ques- 
tions. We were made to realize that a thing needs to be looked at 
from the standpoint, not merely of this life, but from the standpoint 
of that larger life in which we must work. If we believe that this 
life is only part of the great life that God would have us live through- 
out all eternity, and if we look at this question of the choice of a 
life-work with the thought that we are choosing not for the few years 
in which we are to work here, but for the whole eternity of service, 
then we will realize that we must choose to-day the thing that not 
only we need to do now, but that we need to do it because of the 
preparation for that higher life of service. 


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CLOSING MESSAGES OF THE CONVENTION 


The Plenteous Harvest and Prayer 

The Honor Roll 

Cable Greetings 

A Testimony from a Volunteer | 

Farewell Messages from Volunteers Soon to Sail 
The Uplifted Eye and the Life Laid Down 


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THE PLENTEOUS HARVEST AND PRAYER 
KARL FRIES, PH.D., STOCKHOLM, SWEDEN 


BeEForeE delivering the message which I have for this solemn 
hour, I wish to express my gratitude to God for the privilege of at- 
tending this Convention, which has been not only a wonderful dem- 
onstration of the strength of the Student Volunteer Movement in 
America, but also a source of the most valuable information and 
inspiration; nay, a very Bethel, a place where we have seen heavenly 
visions. May we not be unmindful of them. I also wish to express 
my deep-felt gratitude for all the hearty kindness shown me at this 
Convention, in this city, and in this hospitable country; and in 
doing so I know that I am voicing the feelings of the other foreign 
delegates here present. 

My message is from a verse which has been quoted more than 
once during these days, Matthew 9:37: ‘The harvest truly is plen- 
teous, but the laborers are few. Pray ye therefore.” I wish to look 
at it very specially in its connection with the preceding and some 
of the following verses. 

The preceding verse runs: “When he saw the multitudes, he 
was moved with compassion for them, because they were distressed 
and scattered as sheep not having a shepherd.” The expression, 
“He was moved with compassion,” occurs in two other places: in 
Matthew 14:14 it is said, “He was moved with compassion toward 
them, and he healed their sick;” and in Mark 6:34 it says that He 
“was moved with compassion toward them . . . and he began to 
teach them many things.” Jesus took care of body and soul, not 
of the one as separate from the other. Some would have us look 
after the physical and the social welfare of people, but would leave 
them alone from a religious point of view. On the other hand, I 
fear that the hatred of Christianity, at any rate in my own country, 
among laboring men, is due to the fact that the Church has taken 
too little notice of the physical and social needs of the people. Christ, 
our Master, holds the balance, and He wants us to do the same. 
But how does His compassion express itself? He saw the multi- 
tudes neglected. We have looked out over neglected continents 
during these days, and we need not go many steps in our streets 
before we meet neglected multitudes. What does Christ do? What 
do we do? 


273 


274 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


The first thing most people do when they see a duty, neglected 
is to blame the one who has neglected his duty. And many stop 
there and think they have done a great thing when they write a 
newspaper article, or convene a protest meeting. Others, remem- 
bering a good and true maxim, “No one has a right to criticise 
beyond the measure to which he is willing to help improve condi- 
tions,” will set to work to the best of their ability. They appoint 
committees and form associations and movements and create much 
machinery. That is what presumably you and I would have done 
if we had been in the position where Jesus Christ was. Was that 
what He did? No! He had compassion, and said, “Pray ye there- 
fore.” “Well,” you say, “that was an easy thing. I could do that, 
too.” Are you quite sure? Do you know that exhorting others 
to do a thing means to an honest man to set an example in doing 
it? Jesus Christ did that. If you read the record of this story, as 
given by Luke, you will see that after speaking those words Jesus 
spent the whole night in prayer. Have you ever spent a whole 
night in prayer for the coming of the Kingdom? If not, why not? 
Can it be that you have a lurking doubt in your heart as to whether 
it would be of use to employ your time in that way? I do not sup- 
pose you would say so, but is it not so to some extent? 

I am not going to try and convince you of the reasonableness 
of prayer. Secretary Wood did that yesterday. It should not be 
necessary in a Convention the brilliant success of which is con- 
fessedly due to prayer, in a Movement springing out of the prayers 
of Robert P. Wilder and his sister while they were students. I 
cannot, however, refrain from pointing out one instance of an- 
swered prayer which has always appealed to me strongly because 
of the personality of the man whom it concerns. In 1886 Mr, J. 
Hudson Taylor and some of his associates in the China Inland 
Mission were led to pray that to the 200 missionaries then in that 
organization might, in the course of the next year, be added Ioo. 
So strong was the conviction among those praying men and women 
that one of them said: ‘We shall not all of us be able to come 
together a year hence for a praise meeting for the answer to this 
prayer; let us have it here and now.” And they did. In the course 
of the next year 600 candidates offered themselves, among whom 
the 100 were selected who seemed best qualified. Mr. Hudson 
Taylor was further led to ask God that the increase in income 
from $100,000 to $150,000, which was needed, might be given in 
large amounts. Within the year eleven gifts, ranging from $2,500 
to $12,000, had come in. ; 

“A beautiful experience,” you say; “I do not doubt it, but I 
have not had it.” Can it be that your prayer has not had the right 
ring about it? There is a word in the fortieth Psalm which seems 
to give light on this point: “I waited patiently for the Lord; and 
he inclined unto me, and heard my cry.” I love to think of how, 


THE PLENTEOUS HARVEST AND PRAYER _ 275 


the Lord inclines to listen to our prayers, as one who tunes an 
instrument inclines to listen for the right tone, and refuses to be 
satisfied until he has heard it. What is the deepest ring in the tone 
ascending in your prayer? Is it the desire to be something or do 
something that will be noticed, or is it simply, “Thy Kingdom 
come,” whatever that may mean to you personally? The prayer. 
_ which Christ taught His disciples was that God might thrust forth 
laborers, and the next thing that happened was that they themselves 
were thrust forth. After that night of prayer, in which it seems 
as if our blessed Lord had been led on to a new step in His minis- 
try, He called unto Him His twelve disciples and gave them power 
and sent them forth with instructions for that special mission. Some 
have tried to transform these instructions into hard and fast rules 
for all times. I believe that that is a mistake. He will go with His 
disciples Himself, as we were so forcibly reminded this morning, and 
He will give them instructions for each field and each occasion. 

Before closing I wish to say one word about that oft misunder- 
stood and oft misused verse, “Be ye therefore wise as serpents, and 
harmless as doves.” Wherein do serpents show their wisdom? Is 
it not in finding a shelter where one least expects, and in finding 
their way where there seems to be no thoroughfare? Is it pressing 
the simile too far if we say that this is the way in which we should 
be like them, and where modern missions have been like them— 
finding ways as medical, industrial, and educational missionaries, 
where the evangelistic method alone would be unavailing? And 
yet harmless as doves! It was in the shape of a dove that the Holy 
Spirit came down on Jesus. It is when we are actuated by the 
spirit of power and of love and of a sound mind that we carry out 
the will of God. 

“But,” some one will say, “now you are talking about work. 
You said that we were not to work, but to pray.” Yes, we are to 
pray first and foremost, but that does not exclude work; on the con- 
trary, it includes it. I remember how Mr. Hudson Taylor, speaking 
to the students of the University of Upsala, said: “It is possible 
to work without praying. It is a bad plan, but it can be done. But 
you cannot pray earnestly without working.” He himself was the 
most perfect example of harmonizing these two elements. No one 
has ever taught me a more helpful lesson on that subject. 

May God teach us, every one, that lesson—how to pray as if 
no working would avail, and how to work as if no prayer would 
avail. If He does, the coming of His Kingdom will be mightily, 
hastened, and the purpose of this Convention will be realized. 


HONOR ROLL 


THE NAMES of student volunteers whose death during the past 
four years has been reported at the office of the Movement, were 
then read, as follows: 

Floyd C. Allen—Ohio Wesleyan University—South America. 
Cora Ayars Ball—Fort Worth University—Africa. 

Jennie Sumner Bassett—Cornell College—Mexico. 

Mary Hawley Briggs—Wellesley College—Japan. 

Ida May Cartwright—Ohio Wesleyan University—India. 
Eleanor Chesnut—Park College, Woman’s Medical College, 

Chicago—China. 

David H. Devor—Un. of Wooster, McCormick T.Sem.—Africa. 
John Eccles, Un. of Penn. Medical. 
Fred L. Guthrie—Northwestern Un., Garrett Biblical Institute— 

China. 

Osman F. Hall—Northwestern Un. Medical, Garrett Biblical Insti- 
tute—China. 

Edith Blaine Harcourt—Ewart Missionary Training House—India. 

Lillian Harris—Ohio Wesleyan University, Woman’s Medical, 

Cincinnati, Woman’s Medical, Penn.—Korea. 

Thomas Craigie Hood—Toronto Un., Knox College—China. 
John E. Huhn—Un. of N. C., Va. T. Sem.—Alaska. 
Rt. Rev. Jas. Addison Ingle—Un. of Va., Alexandria T. Sem.— 

China. 

Boon Itt—Williams Col., Auburn T. Sem.—Siam. 

Sophia E. Johnson—Woman’s Medical Col., Phila—India. 
Bessie Groves Kelly—Trinity Un., Peabody Normal Col.—China. 
Rachel G. Mair—Chicago Training School—Africa. 

Ben H. Marsh—Northwestern University—China. 

C. W. McCleary—Princeton T. Sem.—West Africa. 

Anna Josephine Mekkleson—Chicago Training School, Medical 

Course, St. Joseph, Mo.—Africa. 

George H. Menzies—Manitoba Col. Arts and Medical—India. 
Maude Thompson Miller—Amer. Med. Miss. College—China. 
Oliver M. Moody—Taylor University—Africa. 
John R. Peale—Lafayette Col., Princeton T. Sem.—China. 
Mary Wright Pease—Northwestern University—Malay P. 
Miriam Speer Perkins—Union Miss. Training Institute—Africa. 
Frank W. Read—McGill University, Cong. Coll—Africa. 

276 


a 


CABLE GREETINGS 277 


Elsie Lambert Riebel—Otterbein University—West Africa. 

Annie Tracy Riggs—Mt. Holyoke College—Turkey. 

Norman H. Russell—Toronto University—India. 

James Simester—Baldwin Un., Drew T. Sem.—China. 

Mrs. A. M. Stebbins—Chicago Bible Institute—India. 

David Lyle Thoburn—Boston Un. School of Theology—lIndia. 
Marion Wells Thoms—University of Michigan, Medical—Arabia. 
J. Lawrence Thurston—Yale University, Hartford T. Sem.—China. 


CABLE GREETINGS 


THE READING by the chairman of cablegrams from various for- 
eign countries followed the honor roll. They were as below: 

Church Missionary Society, London. “World for Christ.” 

The Hague. “Greetings from the students of Holland.” 

Norwegian students. “Psalm 110:1. “The Lord saith unto my 
Lord, Sit thou at my right hand, until I make thine enemies thy 
footstool.’ ” 

Rio de Janeiro. “Student volunteers in South America greet 
brethren still on the home field and urge conscientious consideration 
claims Neglected Continent, where centuries erroneous teaching and 
corrupt practices by clergy have debauched people morally and 
rendered so-called Christianity mere sounding brass and tinkling 
cymbal of formality.” 

Sydney. “Australasian students send greetings.” 

Calcutta. “Threshold greatest revival India’s history. Supreme 
opportunity.” Carter and Eddy. Secretaries of Intercollegiate 
Christian Movement of India and Ceylon. 

Seoul. “From the midst of her national degradation, Korea 
appeals to the students of America. All her trusted hopes, friends, 
nations, and her old religions have failed her in her time of need. 
The nation as a nation realizes that America’s Christianity and 
America’s education are now her only hope. The people of Korea 
appeal to you American Christian students for these. Now is the 
time. ‘Freely ye received, freely give.’” 

Shanghai. “Awakening China opportunity ages.” F.S. Brock- 
man, National Secretary of Student Christian Association Move- 
ment of China. 

Tientsin. “Opportunity unparalleled. Occupation urgent.” 
Harvey, Robertson, Hersey, and Cole. 

Tokyo. “Japan knows her military might, but her seers lament 
her poverty in those spiritual forces which nothing on earth can 
fully supply but the living Gospel of Christ. She can reform the 
government of Korea and teach China sciences and military arts, 
but she is impotent to effect their spiritual regeneration. We, as her 


278 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


friends and your fellow volunteers, add our voices to her plea and 
ask that some of the choicest men and women of America may re- 
spond with no less than their lives and their property.” League of 
Student Volunteers in Japan to the Student Volunteers of America. 

Tokyo. “Japan leading Orient, but whither?” Galen M. Fisher, 
National Secretary of the Student Christian Association Movement 
of Japan. 


A TESTIMONY FROM A VOLUNTEER 
MR. W. B. PETTUS, MOBILE 


WHEN I went to the university I was not a Christian, and one 
of my objects in going there was to get such training that I could 
prove that there was nothing in Christianity ; I believed that I could 
do it. I had been there but a few days, when I began to meet such 
men as Michener and Horace Rose and others, and I began to see 
that there was something in their lives that I did not have, and I 
wanted it. I talked with them about it, and they told me that it 
was Jesus Christ. I wanted Christ, I learned how I might find Him, 
and I accepted Him. 

Then the question came up as to what I would do with my 
life as it had been enriched by Christ. As I considered all the op- 
portunities that were open, the largest that I could find was on the 
foreign field; and so in my sophomore year I signed the declaration 
card of the Volunteer Movement, declaring it to be my purpose, 
if God permitted, to become a foreign missionary. I wrote my 
father, who was not a Christian, and told him what I had done. He 
wrote back saying that he was not willing that I should do such 
a thing, as it would be wasting my life, and he was not willing for 
me to throw it away in any such way; furthermore, he would not 
continue to support me in college unless I should give up the foolish 
desire to engage in such an enterprise. The night before I re- 
ceived the letter I had spoken in prayer-meeting on Matthew 19:29, 
“Every one that hath forsaken houses, or brethren, or sisters, or 
father, or mother, or wife, or children, or lands, for my name’s sake, 
shall receive an hundredfold, and shall inherit everlasting life.” I 
had tried to make the point that we ought to believe the Word and 
that any draft we make on it will be honored. The next day, as I 
faced the question as to whether that particular word was true or 
not, I saw that I had to choose between my earthly father and 
support in college on the one hand, and my heavenly Father and 
Jesus Christ and the work they had given me to do on the other. 
I chose Jesus Christ, as any one would who knows Him. 

I worked my way through college after that, that year by some 


oe 


FAREWELL MESSAGES FROM VOLUNTEERS SOON TO SAIL 279 


work in a kitchen and in a stable, firing a furnace and sawing wood. 
It galled me a bit at first, before my vision was clear on the thing, 
to have to be a servant when I had had servants, until I remembered 
that Jesus Christ said, “The Son of Man came not to be ministered 
unto, but to minister,” and the servant has no right to expect any- 
thing better than his Lord. 

When I was nearly through college the possibilities seemed to 
open up of going to the field; but when I was examined by the 
board physician, he told me that I could not go because of my health 
record. I had broken down and was out of college for two years, but 
he said, “If you will keep well for a year and a half, you can go.” 
I kept well for a year and a half and met him again last summer, and 
I have been appointed. I am under appointment now to go to China 
to become college secretary of the Young Men’s Christian Associa- 
tion for that Empire, for Korea, and for Hong Kong, a position 
which I would rather have than any other on earth which I know, 
for it will give me the opportunity to lead, so far as I am able to lead, 
those who are to be the leaders of more than one-fourth of the popu- 
lation of the globe. The greatest disappointment of which I know 
would be to have an obstacle come in the way which would prevent 
my going. 

My father is not living now. He never gave his consent. I 
have a sister who is in Japan now. My mother and the one sister 
left have come to this Convention. In order to go to the foreign 
field, I live on less than a missionary’s salary there in order to help 
provide for them, for I would rather do that than not go. 


FAREWELL MESSAGES FROM VOLUNTEERS SOON TO 
SAIL 


At THE close of Mr. Pettus’s address, the Chairman, Mr. Mott, 
requested those present who expected to sail for foreign fields before 
January 1, 1906, to stand and in a brief sentence to state where they 
were going, and why they were going. The following are some of 
the responses: 

India, because of the great need. 

China, because I want the Chinese to know the love and the 
friendship of Jesus Christ as I have it. 

Philippine Islands, because God says, “Son, go work to-day 
in my vineyard.” 

Laos, because I know it is the best investment that I can make 
of my life. 

Africa, because while there on business, the needs of that 
hungry people so thrust themselves upon me. 


280 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Brazil, because of the vast need as revealed in the cablegram to 
Mr. Mott. . 

China, for a place of service hard enough to bind me close to 
my Lord. 

South America, because the value of a human soul cannot be 
estimated, and I want to die rich. 

India, to do my part in the evangelization of the world in this 
generation. 

Peru, because after such conventions as this, I receive the con- 
viction that power with God and man depends upon my being true 
to light. 

The Sudan, because I have felt that I could not take Christ and 
pray for laborers to be thrust out, if I myself did not go. 

China, because the power of the life, the love, and the self- 
sacrificing service of Christ constrains me. 

Philippine Islands, because in view of the need that has been 
presented here, I believe that no Christian clergyman has a right to 
remain at home, unless he has a clear and definite call so to do, and 
such a call has not come to me. 

Japan, because of the opportunity, and because of the con- 
viction from God. 

China, because I have taken the Lord Jesus Christ, not only as 
Savior, but as the Lord of my life; and I know that the field to 
which I am going is needier than any I could fill at home. 

Jamaica, because there is such great need of my life in that 
field. 

West China, because they need Jesus Christ there. 

South America, because I am sent. 

Persia, because as a Christian physician I am ashamed to stay 
in this country, where I am not needed. I am thankful that the 
all-glorious Christ is opening a way for me to go to Persia. 

Africa, because of a great need, a wonderful opportunity, and 
the assurance of God’s growing approval. 

China, because I wish to have a part in molding that great 
Empire into a Christian nation. 

Africa, as a Christian physician to help heal the filthy sore of 
the world. 

Japan, because as every young American has had an opportun- 
ity to know Jesus Christ, so I believe every young Japanese ought 
to have that same opportunity. 

Africa, because I hear two voices, one from across the sea, and 
the other within. 

Japan, because I have looked squarely at the idea and could 
not refrain from saying I would go. 

Latin America, because of the greater need for men there. 

Japan; a greater opportunity there than anywhere else in the 
world at this time. 


THE UPLIFTED EYE AND THE LIFE LAID DOWN 281 


Mexico, because I love the Lord Jesus Christ, and I want to 
work for Him. 

Africa, to work, to live, to love and, if need be, to die. 

Southern Asia; so long as the world is unevangelized, I feel 
that God will hold me personally responsible, unless I give my life 
for service in His neediest field. 


: 


THE UPLIFTED EYE AND THE LIFE LAID DOWN 
MR. ROBERT E. SPEER, M.A., NEW YORK 


THERE are some people who are going away from this Con- 
vention with very heavy hearts, people who came here burdened 
with the sense of the magnitude of the work undone all around 
them and who hoped that they might find here in this gathering men 
and women who would at once respond to their call. The other 
afternoon in one of the section meetings, a missionary from one field 
spoke of her province in which there were half a million people, and 
she and her husband were the only missionaries there, and she asked 
whether there were not two young women in that gathering who 
would respond to her call and go back with her. Last evening she 
told me that her search had been in vain. And I know of many 
others who came here with some such great desire and who likewise 
are going away to-night disappointed. 

It is not that the Convention has been a failure. It has done 
everything that might have been expected of it, but there are some 
of us who have been here who have failed to hear the voice that 
must have been speaking to us, to see the hand that must have 
been beckoning to us. And I have been thinking this evening of 
what a terrible thing it will be to the man or woman who came 
here to whom duty spoke and who did not hear the voice of duty. 

There is a passage in the prophecy of Ezekiel which in the 
early days of this Movement was used a great deal in the work 
among the colleges. I have not heard it quoted as often in these 
later years. It occurs both in the third and in the thirty-third chap- 
ters. “O son of man, I have set thee a watchman unto the house of 
Israel; therefore thou shalt hear the word at my mouth, and warn 
them from me. When I say unto the wicked, O wicked man, thou 
shalt surely die; if thou dost not speak to warn the wicked from his 
way, that wicked man shall die in his iniquity; but his blood will 
I require at thine hand.” It is an old and stern truth, fellow stu- 
dents, but we would do well to face it before we go to-night. You 
and I are accountable for the lives of the men and women whom 
we might reach; and some day, if we have turned away from God’s 


282 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


call and appointing here to-night, their blood will He require at 
our hands. 

We have been thinking during these latter days, not so much 
of a message of warning that we are charged to deliver as of a 
message of great hope that it is our privilege to carry; and I have 
been thinking also what a terrible thing it is that any man or woman, 
through deafness or blindness of soul here in these days, should 
have missed the privilege and the duty of going out to give what 
he or she has to the world. You remember the last lines of those 
stanzas of the present Primate of Ireland as he faced the old con- 
science-accusing question of the patriarch, “If I . . . have 
eaten my morsel alone’— 


“Freely as ye have received, so give, 
Bade He who hath given us all. 
How can the soul in us longer live 
Deaf to their starving call 
For whom the blood of the Lord was shed, 
And His body broken to give them bread, 
If we eat our morsel alone?” 


And of what value has it been to us here to lift up our eyes to look 
upon the fields, if we are going to turn our backs upon them? 
The Savior did not bid His disciples to lift up their eyes and look 
upon the fields for any educational purpose. He bade them to lift 
up their eyes and look upon the fields to the end that there might be 
laborers who would go forth unto those fields; and woe unto us 
if we have lifted up our eyes during these days upon the world and 
lifted them up in vain! 

May be we shall see something, fellow students, if we would 
just displace the world in order to have a moment with the Savior. 
You do not need to take your eyes off the world in order to fix 
them upon Him. In every poor hungering heart the world around, 
Christ is hungering to-night; in every poor imprisoned life, Christ 
is imprisoned to-night. Out from the great fields at which we have 
been gazing the face of Christ is looking at us to-night. Let us 
lift up our eyes and let them rest upon the fields, if we will, but 
let us remember that back of all those darkened fields is the dark- 
ened face of Christ. Perhaps if we should think of the world as 
just in Christ’s mind a synonym for Himself, we should hear the 
call that we have not heard thus far. May be we should realize then 
that the voices that have been appealing to us from across the seas 
are melting to-night into one voice, the voice that we have so often 
said we would give anything to hear, the voice that we have perhaps 
thought we would have to wait to hear until we see Him as He is; 
but through all these myriad tongues to-night it is the voice of Christ 
that is calling to us to come unto Him. And only as to-night look- 
ing upon the fields, we see Christ in them, as lifting up our eyes they 
rest, not upon the geography of the world, but upon the eternal 


. 
: 


THE UPLIFTED EYE AND THE LIFE LAID DOWN 283 


face of Christ, shall we be enabled as we go away from this place 
to meet the difficult tests to which these lives of ours are to be sub- 
jected. It is the life that has buried away in its heart the vision 
alike of the world and of Christ that will meet these tests. 

There died in one of the hospitals in New York just a few 
months ago one of our missionaries from Persia. Sir Mortimer will 
recall her. She was one of those women to whom you could apply 
perfectly that exquisite phrase that Mr. Fraser used last evening 
in reference to David Livingstone, “a man of unrivaled trustworthi- 
ness in the most trivial details,’—a woman most truly womanly, one 
of the kind who blew no trumpets from the housetops but who 
served her Master with all the loyalty of her rugged and absolutely 
obedient life. After the operation was over from the effects of 
which she subsequently died, a common friend, who stood beside 
her couch, heard her, just as the effect of the anesthetic was passing 
away, begin to murmur very quietly and brokenly at first, the words 
of the 121st Psalm: “I will lift up mine eyes unto the hills, from 
whence cometh my help;” and then as the anesthetic passed away, 
the faint voice becoming clearer and firmer went on, still altogether 
unconscious, to the end, “My help cometh from the Lord, which 
made heaven and earth.” Unconsciously she laid bare her inner life. 
Only as here to-night there sinks very deep in the under-conscious- 
ness of our life the sense of our Savior’s presence and the reality 
of His perpetual abiding shall we be able as we go from here to 
meet those great tests under which our lives are to be bent. We 
will lift up our eyes upon the fields, we have been saying. Will you 
lift them up also upon Christ to-night? 

And there is one other thing that we must do before we go. 
I have been speaking of two great “wills” that should be ours in 
the lifting up of our eyes upon the fields and upon the Savior of the 
fields, and woe be it to us if this conference does not end in a third 
willing—if we go away from here uplifted for a little while, a little 
enlarged in our vision of the world, but with no intense personal 
resolution of larger service for the world. There is something else 
that we must do. “I will lift up mine eyes;” but can we say also, 
to-night, “I will lay down my life’? Our Savior said that in effect: 
“I am the great shepherd. I will lay down my life.” His strong 
friend said that: “Why cannot I follow thee now? I will lay 
down my life for thy sake.” The one who loved Him best said that; 
each one of us must do it. “Hereby know we love, because he laid 
down his life for us; and we ought to lay down our lives.” Have 


_ we done that yet? God forbid that this Convention should close 


with any lives not yet laid down. God grant that even here in these 


_ last moments we may, each one of us, lay down his life. 


I remember coming, several years ago, down to the Southern 
Students’ Conference at Asheville, and I had to stop for several 


hours in Salisbury, North Carolina, between trains. I walked up 


284: STUDENTS AND THE MODERN MISSIONARY CRUSADE 


through the streets of the little village and presently came upon the 
little church that stands by the side of one of the village streets; and 
I climbed over the gate and walked to and fro amid the white stones 
of the little cemetery beside the church, until at last I came, in the 
middle of the cemetery, on a little cluster of soldiers’ graves. Pres- 
ently there were two stones that caught my gaze, and I walked up 
and read the inscriptions on them. One was the resting place of an 
officer in the Confederate army, a man of middle life, and near him 
was the stone of a lad of nineteen, a first lieutenant in the 7th Regi- 
ment of North Carolina Volunteers; and as I read the names, I saw 
beneath one of them this simple inscription, “He died for the cause 
he loved.” I took off my hat and stood there between the grave of 
the grown man and the grave of the boy who had laid down their 
lives for the cause that they loved. “I am the good shepherd, . . . 
and I lay down my life for the sheep,” and we have been calling Him 
our Master and our Lord. This was the way the Master went. 
Shall not the servant tread it still? And here before we go, in the 
simple quietness of our own hearts, shall we not, each one, bow 
down, bending our wills beneath the will of Christ as we too lay 
down our lives for His sheep? Truly it is His voice, not speaking 
in our ears but speaking in our hearts just now—His voice, to 
which we have so often said we would refuse nothing if it asked. It © 
is asking now; the testing hour of many lives here has come. “I 
will lift up mine eyes,” “I will lay down my life.” Will we? 


AFRICA 


General Survey of African Fields and of Methodist 
Work 


Experiences of a Pioneer Missionary on the Congo 


Work of the United Presbyterians in Northeastern 
Africa 


The American Board’s Work in West Central Africa 
In British Central Africa 


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GENERAL SURVEY OF AFRICAN FIELDS AND OF 
METHODIST WORK 


BISHOP J. C. HARTZELL, D.D., AFRICA 


I Am very thankful to God that I was enabled to reach New 
York in time to be present at this Convention. I have just returned 
from an extensive tour in East, West, South, and Central Africa, 
occupying the past fourteen months, and so I come to you fresh 


_ from the field. I come also full of faith and hope for Africa, and I 


come to rejoice in the fact that all through the United States and 
Canada there is a rapidly growing interest in Africa’s redemption. 

It was only yesterday when the veil of mystery was lifted from 
that vast continent. Only yesterday we knew but little about it; 
to-day, in the Providence of God, we can look upon the whole con- 
tinent. You can journey, as I have, many thousands of miles 
around its coasts and across the southern section of it and see how 
marvelously God is opening the continent to the world. 

It is difficult to understand what Africa is. It is 6,000 miles 
from Cape Bon in the Mediterranean to Cape Agulhas in the far 
south. It is 5,000 miles from Cape Verde on the west to Cape 
Guardafui on the east. You can place the United States on the 
lower section of the continent south of the Zambezi River; you can 
put India with her 300,000,000 people above the United States on 
the right-hand side; you can place China with her 400,000,000 and 
more beside India on the other side of the continent; and then you 
can take England, Scotland, Wales, and half a dozen other coun- 
tries of the same size and put them in the Nile Valley and along 
the Mediterranean and still have room to spare. There is nearly 
as much territory on the continent of Africa as in all the other 
foreign fields actually occupied by the societies represented at this 
Convention. 

Then there are her systems of rivers: her magnificent Congo 
flowing out toward the west, five miles wide at the mouth, out of 
which flow the waters of 10,000 miles of navigable rivers; her 
historic and marvelous Nile, rising in the midst of the great lakes 
and flowing northward 2,500 miles into the Mediterranean. There 
are the Niger on the west and the great Zambezi, that starts from 
the west and flows out at the southeast, with its famous Victoria 

287 


288 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Falls, where I stood a few weeks ago. That great river, a mile 
wide, flowing peaceably without a ripple or cataract, suddenly drops 
into a chasm a mile long and 420 feet deep, with three times as 
great a fall as Niagara. 

There, too, are her mines of gold. A few weeks ago I visited 
the mines of Johannesburg, where there is more gold in sight than 
is in circulation on the face of the earth. Her mines of diamonds, 
of coal, of copper, and of iron, are likewise notable. Her railway 
systems now foot up 10,000 miles; and you can take, as I did 
recently, a de luxe train, lighted with electricity and running from 
Cape Town 3,000 miles northward and northeast. Thus I might 
continue to speak to you of that continent. The first great fact 
that the American Church wants to understand is that Africa is a 
great continent. Her wealth is not known. 

And what marvelous things God is doing in Africa. Fifty 
years ago there was not a single steamship going to Africa. To- 
day there are twenty-three lines of steamers plying up and down 
that coast. At the Madeira Islands, for example, there are 1,500 
ships which stop every year; and I wish I could give you the pic- 
ture down at Cape Town as you come into that place on one of 
those magnificent steamers. Yonder are the great docks, and all 
about them are ships from every part of the world. As I came into 
that great harbor, I looked about to see the different flags, and as I 
caught sight of the Stars and Stripes flying from the masthead of a 
ship, I took off my hat and I thanked God for the Stars and 
Stripes. Yonder is the city of.77,000 people, lying on the plain 
that rises gradually up from the sea at the foot of Table Mountain; 
then you see the mountain itself rising 3,500 feet above the fleecy 
clouds, and above all the semi-tropical sky. I have seen many sights 
on all continents, but there are very few scenes more beautiful, more 
striking, more prophetic of the future than that scene at Cape Town 
—the bay, those docks, the mountain, and those clouds floating far 
above it. 

A most interesting and important fact is that the whole conti- 
nent, except Liberia and Abyssinia, has been divided up among 
the nations of Europe. England is the greatest power in Africa, 
thank God; for it stands for equality and justice, and the English 
flag is the missionary flag of the world. South Africa belongs to 
her, and in all she has nearly 3,000,000 square miles of territory. 
Belgium has the magnificent Congo country in South Central 
Africa, with its 900,000 square miles, with some 25,000,000 black 
people. Belgium’s flag is a blue field with a single star of gold in ' 
the center. France has a vast area; so has Germany. 

For thousands of years, we know not how long, Africa’s people 
have lived and babbled their many languages, and her black races 
have not developed the higher types of civilization. The only ex- 
ception is over yonder on the Red Sea, and there seems now to 


: 
. 


SURVEY OF AFRICAN FIELDS AND OF METHODIST WORK 289 


be the sure beginning of a great black African empire, which I pray 
God may succeed. Then over on the west is the Republic of 
Liberia. All the rest of the continent is under the rule of the white 
man. Africa is the last great factor in the white man’s burden. We 
cannot get rid of it; God has put it on our shoulders, just as the 
white people of America cannot rid themselves of the responsibili- 
ties of the African in America. The Christian world must civilize 
Africa; it is God’s call, it is God’s plan. 

Another interesting fact is that this continent has been divided 
up among the nations without war. At no other time in history has 
the diplomacy of the world been in such a state that that would be 
possible. But now it is divided; and if I had a pointer, I could in- 
dicate on the map every one of those empires. That map of Africa 
is burned into my heart; I think about it; I dream about it; I pray 
for it, night and day, that God may stir the Christian world more and 
more for the redemption of that continent. 

There are in Africa perhaps 150,000,000 people. Of that num- 
ber, down in South Africa there are about a million whites. That 
is the white man’s Africa; and yet south of the Zambezi River there 
are five and a half millions of black people in the midst of which are 
these million whites. We talk about the negro problem in America, 
but it is nothing here as compared with Africa; for we have eighty 
or ninety millions, perhaps ten of which are blacks. In Africa, there 
are nearly 150,000,000 blacks, and certainly not more than a million 
and a half of whites, if we count in those mongrel masses along the 
Mediterranean. 

The most interesting thing in Africa is the native himself. I 
have seen him in all his conditions, first as a cannibal and then in 
his bettered condition. I have just returned from a tour of 750 
miles right out into the heart of Africa; and I want to say to you, 
that every day that I study the native African, the more I respect 
him. He is a peculiar type, and the African race has its peculiari- 
ties. What its future is to be, we cannot tell. I was asked that 
question by Mr. Balfour, who was then Premier of Great Britain, 
and two or three other distinguished gentlemen who were present 
at lunch. I had to reply that I did not know. I cannot predict 
whether there will be a conflict of races or not. All that I know is, 
that it is my duty as a Christian minister to give every man I can 
touch a fair chance, whether he be black or white, whatever his race 


or color; and if God cannot take care of these multitudes in the 


future, there is no need of my worrying about it. But He can, and 
He will. 

As to the missionary work of Africa, it is going forward. The 
Methodist Episcopal Church is backing us up there with magnifi- 
cent enthusiasm. We have one center in the Madeira Islands 
among the Portuguese; a good Annual Conference in Liberia, 
where we have been nearly seventy-five years; in Angola, south of 


290 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the Equator on the West Coast we have a large work. In East Africa 
we have a magnificent work; and there, by the way, I am drawing 
my native workers from the black men, converted at the Johannes- 
burg mines. They come home with their Bibles in their hands, read- 
ing the Word of God and singing, and after testing them, we put 
them in charge of stations. Then we have a center in eastern 
Rhodesia, where we were given 13,000 acres of land and a hundred 
thousand dollars’ worth of buildings. The government said: “We 
want you; we want America to come and join hands with us and 
help us lay the foundations of Christian civilization here, where for 
ages there has been nothing but barbarism and heathenism.” And 
we are there with our shops and our farms and all the institutions 
of a great industrial plant. 

I give you this outline simply to show that we are going for- 
ward. And similar work is being done by others as well; by the 
great English Church, the Wesleyan Methodist, the Presbyterian, 
and other Churches, until to-day the continent of Africa is being 
touched in many places, though I may say only barely touched. As 
to the effect of the Gospel upon these blacks and upon the white 
people, it is the same there as here. I want you to bear in mind 
that there is a large amount of work done among the white people. 
We have churches and schools and missions among the white peo- 
ple of Africa as well as among the negroes. 

The point I desire to especially emphasize is this: I want you 
to study Africa; study it thoroughly. Study Africa as a continent, 
where great national questions are at the front; where colonial em- 
pires are being developed; where hundreds of millions of dollars 
are being expended; and where thousands of men—splendid white 
men, young and old, college men, travelers, explorers, business 
men—are going. They do not whine about it; they do not think it 
a very heroic thing, going there. I have journeyed an average of 
30,000 miles a vear for ten years since I have been a Bishop for 
Africa, and have asked God for ten more such years of opportunity. 
Pray for the workers over there. 

I expect to be a Bishop in Africa long enough to take a Pull- 
man car at Cape Town and thread my way 6,000 miles northward 
to the Mediterranean. I recently went to the end of the railroad, 
500 miles north of Victoria Falls, and looked out into the heart of 
that great black continent; and I prayed God that I might have a 
dozen men from among the very best, in point of brains, consecra- 
tion, and practical sense, and at least $100,000. I would like to take 
up 100,000 acres of land in the heart of Africa and do something 
worthy of the age in which we live, of the churches we represent, 
of the great nation we stand for. As I looked into the very heart of 
the continent I saw in vision what would come in a few years from 
now—a great continental system of railways traversing the con- 
tinent, north and south and east and west, with developed mines, 


a 


A PIONEER MISSIONARY ON THE CONGO 2gI1 


with growing cities and magnificent agricultural interests, with mul- 
titudes accepting Christ, with the power of Islam broken, with 
barbarism and superstition gone, and the Christ honored over all 
that vast area. God hasten the day. O Africa, for thee I live, for 
thee I pray, and, if necessary, for thee I die! 


EXPERIENCES OF A PIONEER MISSIONARY ON THE 
CONGO* 


THE REV. WILLIAM H. SHEPPARD, D.D., F.R.G.S., CONGO 


Amonc the many things which impress me in this great Con- 
vention, allow me to mention two. One is the great possibilities that 
are within these walls as you go forth to battle in the four quarters 
of the world for the Master. Your beautiful singing is the next. 
As I have heard it, I have thought of what it will be when we shall 
have gone to glory, when all the Christian singers of the world 
gather themselves together. David of the harp will be there ; Gabriel 
of the trumpet will be there. I am indeed grateful to you that you 
allow me this opportunity to speak of our work in Central Africa 
on the Congo. I have had many experiences; I shall speak of only 
a few. 

When a boy playing in the streets of Waynesboro, Virginia, a 
good lady called me to her. She said: “William, I am praying for 
you. I pray that some day you may go to Africa as a missionary 
to your own people.” I thanked her. I went up and down the 
street playing with the other boys, but the Master had made the 
impression. 

In 1890, as the “Adriatic” slowly steamed out from the pier in 
New York, a kind voice called out as she waved us good-by, “Shep- 
pard, take care of Sam.” It was the voice of Mrs. Lapsley, wife 
of Judge Lapsley, of Alabama, who had not only given her prayers 
and money but now her most precious gift, her own son, to Africa. 
We sailed away, our faces turned toward next to the largest conti- 
nent of the world, the richest of the world, the darkest. of the world, 
and the most neglected of the world. Judge Lapsley’s good wife 
returned to Alabama. The home had changed. There was a vacant 
chair; there was a voice that was never heard there again. After a 
short sail we reached Liverpool; then we went up to London. 

One month’s stay in London was spent in getting information 
about the Congo, securing supplies of food, outfit for traveling and 
exploring, and exchanging American money for that used in the 


*Dr. Sheppard’s address at the Ryman Auditorium was largely a repetition of this, 
and hence the two have been combined in the present one. 


292 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


interior of Africa, such as cowrie shells, salt, beads, cloth, and brass 
wire. 

After these necessary purchases and arrangements, a twenty 
days’ sail brought us to the coast of Africa. Here we disembarked 
at Banana and went to Matadi, ready for the trip to the interior. 
There were no horses or oxen, the burden bearers being natives 
of the Ba-Congo tribe. During this journey of fifteen days over 
the barren mountains and through the valleys we had daily evening 
prayer, calling the carriers around and talking to them by signs and 
in English. The Holy Sabbath Day was never broken by travel. At 
Stanley Pool we met missionaries of the Baptist and Methodist 
churches. While waiting here for a steamer to get into the interior, 
we spent a good deal of our time in fishing and hunting with the 
natives, killing some thirty-six hippopotami, two elephants, and many 
crocodiles. We also picked up their language in this way. 

We had been advised by the King of the Belgians to proceed 
to the Kassai Valley. Hearing of a country called Kinguwegi on the 
Kwango River, we proceeded there in two canoes. These two months 
we suffered very much from natives, wild beasts, rain, and ex- 
posure. But the voice of Jesus cheered us, “Lo, I am with you 
alway.” We will only mention two or three things that happened 
to us when the Master, who called us forth to darkest Africa, proved 
that He was with us. 

One day, by accident, one of our canoes turned over; a native 
was dragged away; he screamed for help. Immediately we put our 
canoe on land and rescued our man. Back again in our canoes, we 
crossed to the other side. Soon we heard drums, and the natives 
told us, ‘““They have telegraphed ahead that enemies are coming.” 
For two days we were driven from one side of the river to the other, 
and were shot at by poisonous arrows. None of them touched us. 
We traveled by night. Being hungry after this, we came to a nar- 
row raceway. We heard people talking. They said, “Make your 
way to this side.” We did so. Soon we heard them fighting; we 
journeyed through the night and crossed to a town of 30,000 people, 
and rescued our men. No harm came to us and none to the villagers. 
Had the Lord not been with us we never would have been heard of 
again. 

Up the Congo we went. One day Mr. Lapsley, my comrade, 
was sick with fever. As we attempted to land, we saw women catch- 
ing up their babies and running to the jungle and men getting ar- 
rows to shoot. I stood over Mr. Lapsley and called, “Don’t shoot! 
Don’t shoot!’ and asked them if we could sleep there for the night. 
“To-morrow we go away,” I said. “No. Go away; go away,” they 
cried. So we started for the other side and landed on the sandy 
bank. We got out the tent and had Mr. Lapsley carefully moved 
into his bed. Walking up and down the river bank we could hear 
the excitement on the other side. At twelve o’clock at night it still 


A PIONEER MISSIONARY ON THE CONGO 293 


was going on. At two in the morning those people had not retired ; 
nor had I. So we said, “In the morning something will happen.” 
Coming outside early, as we looked across the river we saw one of 
their war canoes filled with men starting up-stream, and then an- 
other. I ran to the tent and said to Mr. Lapsley, “Those people 
are coming; what shall I do?” He was there sick with fever, with 
no chance of running away. He said, ‘There is nothing that we 
can do.” He meant by this that the Master could do something. I 
came outside. They had started in our direction. I could hear their 
warwhoop. Just at this extremity a hippopotamus came. We shot 
him. Then the thought came, why not offer them this meat? They 
were crazy for meat. I waded in the water to my waist and beck- 
oned to them, calling out: “Come this way, all of you. Don’t be 
afraid.” The nearest canoe approached me as I was wading in the 
water, and I surprised the first man by saying, “Leave your spear.” 
The next canoe load that followed I turned the hippopotamus over 
to, and then they began with their long knives to cut it up and fight 
over it. I went into the tent and told Mr. Lapsley that we were 
saved. It was no surprise to that servant of God. He was so near 
to the Master always that he believed He would save us. 

We returned to Stanley Pool and went on a small steamboat 
up the Lulua. After thirty days we landed at a place called Luebo. 
At Luebo the captain put us on shore; he told us that we could go 
no further toward the cataracts. But there were towns there; we 
could see the natives on shore. We could not speak the language. 
We went across the country, and men came to fight. We said: “We 
have come here. We have been sent as foreign missionaries to live 
with you and teach you, if you wish us to remain.” They talked 
over the matter between themselves and decided that we could live 
with them. Our tent and belongings were all put on shore. The 
captain blew his whistle; his workmen on board waved us good-by. 
He said, “I will try to get back this way again in about nine months.” 
We said, “Very well, captain.” We waved him good-by also. We 
watched the steamboat as it turned the last bend in the river and 
the smoke until it all cleared away; and we were 1,200 miles from 
the coast in the heart of Africa alone—yet not alone; “Lo, I am 
with you alway.” Should we get sick with fever, the nearest doctor 
was down at Stanley Pool, 800 miles away. But when I was sick, 
Mr. Lapsley practiced on me; and when he was sick, I practiced 
on him. 

We went with our tent and our loads up near a town and pitched 
our tent. The first thing that we did was to have prayer. We 
bowed and dedicated ourselves to the Master, asking His protection 
that we might be a blessing to those natives. The next day the 
natives, hearing of the foreigners, came down, thousands of them, 
from all the towns round about, surging round our tent and looking 
at the strange people that had come among them, and we looked at 


2904. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


them. They were strange to us, and we could not understand a 
single word they were saying; it was a new dialect. But the worst 
time was during the nights, when they had withdrawn to their tents. 
We could then hear only the chirping of the crickets and the calling 
of the jackals. To acknowledge our weakness, sometimes we cried 
like babies all night long thinking of home and of friends. It is a 
small thing to mention, but you have no idea how it cheered our - 
hearts when in the morning about five o’clock we heard the roosters 
crowing. 

A tribe varies from 50,000 to 350,000, living in villages ranging 
from 1,000 to 20,000 people. Contrary to common belief, the coun- 
try is well populated. These people, the Bakete, all seemed bent on 
doing us some kindness. The boys would go with our jugs to the 
creek and bring water. The men and women brought plantains, 
bananas, pineapples, chickens, sugarcane, dried field rats, peanuts, 
and fish as presents. We bought of them for cowrie shells two well- 
constructed houses of bamboo, which were larger and cooler than 
our tent. We were indeed glad to find such a responsive people. 

With our books and pencils in hand we learned the Ke-Kelti. 
We would point to objects, and the natives would tell us the native 
name. In this way we studied the language. There was not a book 
in all this region; we doubt if they had ever seen a scrap of news- 
paper. When we could make ourselves intelligible, we preached 
and prayed and longed for one ray of light. “Lord, give us one 
soul; our faith is so weak. May we see some visible sign of Thy 
favor.” 

One day after an exceedingly earnest talk by Mr. Lapsley to 
a crowd of natives, one woman was so deeply impressed that she 
arose from her low seat and spoke out distinctly and earnestly, 
“Why, Mr. Lapsley, if we had known that God loved us, we would 
have been singing to Him.” The Holy Ghost had made an impres- 
sion on the woman’s heart, though as yet the plan of salvation was 
vague to her. The missionary of Jesus went to his tent with a heart 
overflowing with gratefulness for this one ray of light. At midnight 
I heard Mr. Lapsley praying, “We thank Thee, Heavenly Father, 
for the first evidence of Thy blessing.” The people called him 
“Ntomen-Jela,” meaning pathfinder ; for he found his way into their 
country, into their homes, into their language, and, best of all, into 
their hearts. 

When Mr. Lapsley was called down country to see the Goy- 
ernor-General about our land concessions, the beach was crowded 
with natives to wave him good-by. The strangers who had come to 
their land on a strange mission were now known and loved. Day 
by day we tried to preach and lead the people to Christ. We opened 
a little school and taught them the alphabet. We had no slates, pa- 
pers, or pencils; so we smoothed off plots on the ground and used 
sticks to write with. Many of the natives living far away in the in- 


A PIONEER MISSIONARY ON THE CONGO 295 


terior heard of us and came down to visit us. Some brought their 
families and made their homes near our place. 

After many months of weary waiting, after a hundred prayers 
to God to sustain our friend, body and soul, natives reported that 
a steamboat had been sighted slowly coming up the river. Our 
hearts leaped for joy. Mr. Lapsley is coming! We were so happy 
to receive him back. The steamboat drew up to the bank; the cap- 
tain beckoned me to come aboard and handed me a letter. Hastily 
opening it, I read: “Dear Brother Sheppard, your friend and com- 
_ rade, Rev. S. N. Lapsley, while here at Matadi was attacked by a 
bilious hematuric fever and died on the 26th of March.” Was it 
true, or was it an unhappy dream? Stricken with giddiness we 
crept from the deck and, followed by hundreds of crying and ex- 
cited natives, sought a quiet spot in the bush near our beloved sta- 
tion. 

Some weeks after, we called the mission station natives together 
and laid before them the perilous journey into the forbidden land 
to King Lukenga’s capital. We explained that Mr. Lapsley proposed 
taking the journey, and now we would, with the help of the Master, 
carry out those plans. We had previously studied the language of 
the interior people, the Bakuba. Whenever they came down from 
their country to trade, we would entertain them at our station, and 
in this way learned the language and made maps of the many trails, 
markets and villages. We were two months on the road, not because 
of the distance, but because the many difficulties we encountered 
from trails, elephants, leopards, and frightened natives detained us. 
We made the journey, and through a superstition which God per- 
mitted we were not murdered. 

In 1893 we were reinforced by three white missionaries and 
their wives. The missionaries studied hard on the language, all the 
villages in the neighborhood were visited and prayer meetings were 
established for our own spiritual growth. The ladies visited the 
women and the sick in the villages daily, and as we learned the lan- 
guage better, we preached daily in some of the near villages, holding 
our services under big bamboo trees. In 1894 we had more com- 
fortable houses and a church building, seating 100 people. Some 
of our number had been called home to glory in the meantime, and 
the Lord sent four colored missionaries to join us. 

We had long been praying fora soul. In April, 1895, five young 
men came to us saying that they had renounced their idols and be- 
lieved in the Lord Jesus Christ as their personal Savior. We were 
indeed happy. These were carefully instructed and trained, and af- 
ter some months, when we felt sure of them and had seen evidence of 
their changed lives, we received them into the church. At once these 
five started out as missionaries of Jesus and preached daily to their 
brethren. Soon others followed. In 1896 a beautiful church, with 
steeple and bell, was erected, which held 600 people. The Holy 


296 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Spirit honored the Word which was daily preached by his faithful 
missionaries. The last building for worship at Luebo is the “Slay- 
maker Memorial Tabernacle.’’ The building is well ventilated, daily 
services are held in it, and on the Sabbath there is hardly standing 
room in the spacious building. In 1897, forty miles northeast of 
Luebo a new work was started, with only a handful of faithful fol- 
lowers of Jesus. There are now more than 1,000 Christians there. 
The last church erected is on the famous spot where from time im- 
memorial the accused witches have had to be tested by drinking 
poison. Fifty native evangelists, teachers, and helpers have been 
sent out from the Luebo church. There are twenty-five of the same 
faithful kind sent out from the Ibange church. These are all sup- 
ported by the natives themselves. Every new mission established 
is self-sustaining. 

Fifteen years ago, when the missionaries landed at Luebo, 1,200 
miles from the coast, the natives had never seen or heard of a mis- 
sionary, had never seen a book, had never sung a hymn, had never 
heard of Christ! The giving of poison to supposed witches was a 
daily occurrence; the Holy Sabbath and week days were all the 
same. The sacredness of the marriage tie and the taking of but one 
wife had not been taught them. Of all people these were most mis- 
erable, most neglected. 

To-day what has God wrought? There are two well-manned 
mission stations, Luebo and Ibange. The orphan children, who are 
often sold for goats, are now housed in two comfortable homes— 
the ““Pantops” and the “Maria Carey’ Homes. Day and Sabbath- 
schools have been established through the country, which are taught 
and supported by natives. The poisonous cup is a thing of the past. 
Whenever the Gospel is preached, the Sabbath is observed, even by 
sinners. Polygamy is fast being abolished. The people desire and 
have Christian marriages and funerals; no one is again buried with 
the dead. Family prayer has been established in every Christian 
home. Natives, once savages—some were cannibals—are now in 
the “Leighton Wilson” printing office, setting up type or printing 
and binding books for use in church and school. Their houses are 
larger and cleaner, their homes are happier, their children are learn- 
ing to wear clothes. The prayer meeting, Christian Endeavor So- 
ciety and catechumen classes are conducted by intelligent Christian 
natives. They are indeed happy and are daily following the teach- 
ings of the lowly Jesus. 

Had you not sent them the Gospel, to-day they would be in all 
the darkness and wretchedness of their fathers. As you so gener- 
ously stretch out your arms to China, Japan, Korea, and other mis- 
sion lands, you have not forgotten poor Africa, the darkest spot on 
the planet. 


a 


: 


WORK OF THE UNITED PRESBYTERIANS IN 
NORTHEASTERN AFRICA 


THE REV. JAMES G. HUNT, EGYPT 


IN THE study of Africa as a mission field it should be remem- 
bered and emphasized that the dark continent is not all Pagan. It 
is estimated that forty-seven millions of her population, or prac- 
tically one-third of her people, are the followers of Mohammed, the 
false prophet. In other words, one-fourth of the great Mohammedan 
field, the greatest unoccupied field in the mission world to-day, lies 
in the dark continent. Egypt is a part of this Mohammedan field, 
for nine of her ten millions are followers of Mohammed, and Egypt 
bears a peculiar relation to the Mohammedan field. You will re- 
member that the Arabs, among whom Mohammedanism had its 
origin, were for the most part descendants of Ishmael, the son of 
Abraham; and you remember that Ishmael’s mother was Hagar, an 
Egyptian, and that Ishmael’s wife was an Egyptian, so Mohamme- 
dans in their religion were three-fourths Egyptians. More than 
that, after the Arab conquest of Egypt, for a long time it was the 
seat of the highest Moslem Court in the world. Even now a sort 
of official prominence is given to Egypt in the view of all Moham- 
medans, in that the great carpet, which is sent to cover the 
sacred shrine every year at the time of the pilgrimage, is sent 
from Cairo. A real prominence belongs to Egypt in the Moslem 
world for the reason that the great Mohammedan University is 
located there, and from every part of the Mohammedan world 
students come to Cairo. Twelve thousand of them are gathered 
there to study the doctrines of the Koran, and then they scatter 
to every part of the Moslem world to teach the millions. 

Egypt is a very small country on the map, but you will notice 
that it stretches its long arm away down into the interior of Africa. 
The Mohammedans wend their way up the Nile and southeastward 
thousands of miles to teach heathen the doctrine of their land and 
to teach them to say, “There is no God but God, and Mohammed is 
the Apostle of God.” If you had ever heard how that sounds as 
they chant it in their native tongue hundreds of time at the head of 
their processions, you would feel that that weird strain, as it was 
being carried up into the interior of Africa, would not prove a 


Stepping-stone to Christianity, but that rather it would make 


297 


298 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


those simple. ignorant heathen more hardened and bitter, when the 
Gospel is presented to them. 

The United Presbyterian Church went to Egypt fifty-one years 
ago. It found two classes in the population. First, there was the 
great mass of Mohammedans, and then the small remnants of the 
ancient Christian Church, the nominal Christians; but the latter 
class was found to be as ignorant, as superstitious, and as deeply 
sunk in sin as their Moslem neighbors. So it was as necessary to 
present to them the Gospel as it was to the Mohammedans. It was 
accordingly presented to them, and they, having more in common 
with us, gave a more ready response than their Moslem neighbors. 
Later, when they began one by one to be brought to a real spiritual 
life in Christ Jesus and sought the company of the missionaries, 
they were excommunicated by their own Church, and the mission 
was driven to provide for them a church home. 

In the course of this half century there has grown up a native 
Church with fifty-three congregations, seventy-five church build- 
ings, seventy-four native pastors and preachers, a membership of 
8,000, and a Christian evangelical community numbering some 7,000 
souls. Among these are hundreds of transformed lives and trans- 
formed communities. This Church, it must be said, is largely com- 
posed of those that come nominally from the Christian Church; 
but the mission has never lost sight of the fact that it is working 
in a Mohammedan land, that the great field is the Mohammedan 
field, and that the formation of this native Evangelical Church is 
considered practically preparatory work. May God help us to 
have our part in making this Army of Africa a force that shall turn 
and open the heart of interior Africa, not to Mohammedanism and 
the false prophet, but to Jesus Christ and His faith. 


THE AMERICAN BOARD’S WORK IN WEST CENTRAL 
AFRICA 


THE REV. WALTER T. CURRIE 


I HAVE spent the greater part of twenty years in Central Africa, 
and now, after being buried for the past thirteen years, I am only 
home for my second furlough. I said buried; and, if that be the 
proper term to use, I should be glad if a large part of those 
present were buried in like manner. 

I bring the greetings of the West Central African Mission of 
the American Board. We are laboring among a promising, enter- 
prising people, who speak a very improved dialect of the Bantu and 
whose language is interesting from its commercial use, reaching as 


IN BRITISH CENTRAL AFRICA 299 


it does into the Lake Region. They are a people that have divided 
with the Arabs the questionable honor of being the greatest slave- 
traders in Central Africa. We have enjoyed our work among them, 
notwithstanding the latter fact. Large numbers have been led to 
Christ, and schools are being opened more quickly than we can 
supply them with teachers who are qualified to carry on the work. 
The Gospels have been several times revised and are now ready 
for the Bible Society to publish; the people sing 300 hymns in their 
native language; they read the Pilgrim’s Progress, much of the Old 
Testament, including the Psalms and Proverbs. So, we feel that we 
are making progress in Africa. Our great want is more mission- 
aries and more money to support them. 


IN BRITISH CENTRAL AFRICA 
THE REV. DONALD FRASER 


I wisH to speak to you this afternoon about the triumphs of the 
Gospel of peace and liberty in British Central Africa. The region 
about which I speak is that situated on the west and south of Lake 
Nyasa the most southerly of the great lakes in Central Africa. 

You may reckon that Africa is not being redeemed without a 
great deal of pain and suffering and death. There are many brave 
men living in isolation, enduring the long pains of continued fever 
and laying down their lives for Africa’s redemption; but I am quite 
sure that there is nobody there in the Church militant or in the 
Church triumphant that regards the price he paid too great, or that 
the gift he gave for Africa is not worth the return that is now being 
given by God. I think that must be particularly the feeling of 
David Livingstone to-day, as he looks down from heaven on those 
inland regions. 

Central Africa is peculiarly identified with him, for he it was 
that first opened up to the world the miseries and the horrors of 
that land. In 1859 he made his first journey up the Shire River 
and saw for the first time Lake Nyasa. He was at once seized with 
that fascination of the land that comes to every one of us who live 
there. He found in the low levels, rich valleys affording wonderful 
opportunities for cotton cultivation and a teeming population. He 
found in the high levels a more scanty population, but table-lands 
from three to six thousand feet high, affording opportunities for 
the over-crowded poor of Scotland. And into this land there had 
come the curse of man’s inhumanity to man. First of all, there was 
the slave-trade, carried on by the Portuguese, the first to adopt and 


300 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the last to abandon this cursed traffic. Many times he came across 
the tracks of these degraded half-castes, and more than once his life 
was in danger when mistaken for these slavers. Then they were 
followed by the Arabs, carrying universal massacre. He saw the 
horrors perpetrated throughout all Africa, in the maintenance of the 
power of the greater tribes. He saw how the warlike tribes preyed 
on the weaker. He found the Yao raiders pouring down from the 
Highlands on the more effeminate tribes of the lower levels; he 
found the Ngoni or Mazitu from the Nyasa Highlands preying on 
the people on the lake levels. Many times he passed over whole 
tracts of country desolated by these intertribal wars; sometimes for — 
a week passing on day by day through territory where no living man 
could be found, where a year or two before there were large and 
populous villages. Then his letters home revealed to the people of 
Britain the awful conditions in those inland places. He felt that a 
- little gunboat, placed on these inland waters, would break the back- 
bone of the slave-trade; that a little colony of Europeans on those 
upland regions, carrying on legitimate commerce with the interior, 
would put an end forever to those intertribal wars. But those 
were not the days when Great Britain recognized her world-wide 
responsibilities, and the only answer from the government was a 
recall. However, before he left Central Africa, he saw one answer 
to his appeals, and this came from the Universities’ Mission, a mis- 
sion sent out under Bishop Mackenzie from the Universities of 
Oxford and Cambridge. He welcomed them with great exultation 
of spirit; but before they had settled down, or had chosen their sta- 
tion, they were thrown into the midst of the havoc wrought by the 
slave-traders, and their generous hearts compelled them to inter- 
fere for the protection of the weaker tribes. Their interference was 
immediately misinterpreted. The weaker took them as defenders 
against the strong; the strong tribes took them to be the enemies 
of their strength. Immediately intertriba! complications followed, 
alarms, war, and famine. Mackenzie and some of the bravest of 
the party lay down to die. Ninety-nine per cent. of the population 
whom they came to evangelize were killed by famine and war, and 
finally the Mission had to retreat out of Central Africa. 

Calamities, however, had not come to David Livingstone singly. 
At the same time his wife, who had come out to join him, had died 
and they buried her in a little lonely grave on the banks of the 
Zambezi. The members of his expedition had died and been in- 
valided home, and now he was recalled by the government. No 
wonder that he was inclined, as he wrote to a friend, to sit down 
and cry. But this was the type of the work that David Livingstone 
had always to do. He initiated many an effort, called people to 
follow, but every attempt to follow ended in disaster and failure; 
and in the end, like his Master, he died alone, by the shores of 
Lake Bangweolo. He had seen days of clamorous popularity and 


IN BRITISH CENTRAL AFRICA 301 


days of clamorous criticism; but to-day he sees enterprises of gov- 
ernment, commerce, and missions, which owe their inspiration to 
his life and to his lonely death by the Bangweolo. 

Before he left Central Africa he was joined by a Scotsman, Dr. 
Stewart, who died just a month ago. He had come out as a deputy 
from the Scotch Churches to see what could be done for the re- 
demption of Central Africa. He immediately set about raising in 
Scotland some permanent memorial to the name of David Living- 
stone, and as a result the Livingstonia Mission of the United Free 
Church was started. It was immediately followed by the Blantyre 
Mission of the Church of Scotland, and to these two missions be- 
longs no small share of the credit of winning back this land to peace 
and prosperity. 

The early history of the foundation of the mission in Central 
Africa furnishes one of the most thrilling romances of missionary 
work, The little steamer Ilala was transported along the Zambezi 
and up the Shire River and finally sailed into the waters of Lake 
Nyasa, and the first mission was founded on that Lake. From the 
very first the mission was blessed with the wisest and best instruc- 
tions from home. The committee said that they must in no case 
interfere in intertribal disputes or in the Arab slave traffic. It 
was pretty hard sometimes to look down from the decks of the 
Ilala on the dhows crowded with slaves, crossing the lake to the 
East Coast, when a single shot would have set the whole boat free. 
- It was hard to see the great slave train of men and women, loaded 
with ivory and chains, pass by, when a slight show of resistance 
would have set the whole gang free and put the Arabs to flight. 
But the missionaries had to learn something of the patient waiting 
for the redemption morning, which God has been showing to this 
world through all these years of sinning, and this policy of non- 
resistance and patience paid; paid triumphantly. 

Another mission, led by generous minds, tried to interfere with 
those atrocities that were being committed around about them, and 
the result was that its very presence in the country hung in the 
balance for some time, and its usefulness for several years afterward 
was severely handicapped. 

The Mission started at Cape Maclear at first among a scanty 
population, but soon the population grew. But what.a population! 
Runaway slaves they were, fugitives from village justice and tribal 
cruelties—men and women who carried with them the degradation 
of bondage. Then the little steamer cruised up and down the Lake, 
discovering the populations lying around it. After eight years of 
waiting, the first Christian was baptized. From that moment the 
Kingdom of God began to make visible progress year by year. A 
new station was opened half-way up the lake shore, another in the 
north, at Koranga; then to the south, at Liolezi; and then, to check 
the annual maraudings of the Ngoni, pioneers were sent out into 


302 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the hills to the west among these unsettled people, until there were 
six stations where the missionaries were at work. 

Of what types were the people among whom they came? There 
were, first of all, the Tonga and the Nyanja, further south, a people 
living in a rich territory among petty chiefs, who afforded splendid 
raiding grounds to the more warlike tribes. Year by year the 
Ngoni from the hills came down among them, raiding their vil- 
lages, carrying off the women and girls, and any cattle they could 
find in the villages, until at last, terrorized, the people lived in vil- 
lages with double and even triple stockades around them. They 
even built in the unhealthy marshes; others had their houses out in 
the lake itself, anywhere that they might escape from their ene- 
mies. 

Another type was the Konde, livirlg on the north end of the 
lake, a rich, agricultural people, with beautiful herds of cattle, liv- 
ing in neat villages, surrounded with banana groves. They used 
to pay an annual tribute to the Ngoni, and so saved themselves to 
some degree from those annual raids; but by and by the Arabs came 
among them, coming first as quiet traders, but when they had gained 
sufficient influence and an armed following, they started quarrels 
with the jealous chiefs and suddenly broke out into general massacre. 
Whole villages were swept out of existence, and an attempt made 
to exterminate them entirely. These poor people were only saved 
from extermination by the plucky resistance of a little band of 
whites, who for more than a year fought and defended themselves 
within the stockade to defeat this Arab power. By their resist- 
ance they not only saved the Lake District for the British Empire, 
but forever broke a great Mohammedan empire that was to stretch 
from the Congo down to the Zambezi. 

The other type was the Ngoni; they were the fighting people 
of Central Africa, a branch of the Zulu race, who had fought and 
plundered through 700 miles of territory, settling down in the high- 
lands to the west of Lake Nyasa. There they conquered all the 
surrounding tribes, lived their own open, free life of warfare, having 
no industry but that of plundering and killing. Such was the type 
of tribes into which the Mission had come. Their social life was 
rotten to the core. Among them infanticide was practiced, little 
twins were buried alive, and ordinary tender family relations were 
ignored. A husband might sell his own wife to the Arab slaver 
for a little cloth; an uncle might kidnap his own nieces to sell them. 
And what shall we say of polygamy, of ignorance, of foul social cus- 
toms, and of all the degrading rites and ceremonies through which 
boys and girls had to pass? Such was the rottenness of the people 
when these missions came among them. J 

What had the missionaries to bring for the settlement of those 
lands? They came with the omnipotent and living Christ as the 
Redeemer of the people. First of all, they began with industry, 


IN BRITISH CENTRAL AFRICA 303 


teaching the people to do an honest day’s work; then they estab- 
lished schools, gradually creating a sort of intelligence; then they 
went on with the preaching of the Gospel, Sunday by Sunday, 
meeting the needs of the heathen with the truth that is in Jesus 
Christ, until slowly there broke over the whole land with the silence 
of the dawn a great peace and pacification. Then there came the 
march of commerce immediately in the train, opening industrial 
opportunities for the people. These were followed by the British 
government, which spread its shield of peace over the whole land. 


_Then there came other missions, industrial and otherwise, until 


now through that whole region of Central Africa there are no less 
than thirteen missionary societies at work for the salvation of the 
people. 

Let me sum up. I cannot trace in detail the differences that 
have come over this land, but just let me mention one or two strik- 
ing contrasts. Remember that ten years ago this whole land of 
Central Africa was held by anarchy. The Portuguese down in 
the south determined to prevent the British settlement, trying to 
close the interior against the entrance of British influences; they 
had seized the little steamer that carried provisions to the missions 
in the interior and refused any steamer permission to sail in the 
Zambezi, except under the Portuguese flag. At the same time, and 
in the same year, the Arabs were besieging, within the stockades, 
this little, plucky band of missionaries and traders, who were fight- 
ing for their lives and for the lives of the people. In the same year 
the British Vice-Consul had been seized, stripped, and publicly in- 
sulted by the natives, showing what little respect they had for the 
power of the government. 

Pass through that land to-day, and you will find the whole ter- 
ritory administered by British officials, who try to mete out even- 
handed justice to everybody in the Protectorate. You will find 
a country entirely pacified, where the enemies of peace have almost 
entirely disappeared, and in that land the loneliest European lady 
will be safer than she could be in the streets of Nashville. Think 
of it, that just ten years ago the Arabs were in the height of their 
power and prosperity. Then Mlozi, the great raider, was hanged, 
and the backbone of the slave-trade was broken. From that day 
slavery has almost ceased, but not entirely, for there. are still se- 
cretly shipped across the Lake little canoes of slaves sent to the 
coast for the market there. However, you can no longer in these 
lands see the Arab dhows cross, crowded with slaves, nor the cara- 
van processions of slaves winding along. A fleet of steamers sails 
on the Shire and Zambezi, and on Lake Nyasa; and on those high- 
lands you may find to-day cotton and coffee plantations, the whole 
country dotted over with European bungalows, and tens of thou- 
sands of natives there at work. 

Intertribal war has ceased; the armies of the Ngoni no longer 


304. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


go out to raid; those stockades have been broken down, and 
marshes are no longer inhabited, but have been turned into rich 
rice gardens. .You will find, instead of the stockaded villages, one 
continuous village extending for miles along the lake shore, open 
to the sea breeze and with all the signs of peace and prosperity. 
Those fifty miles of uninhabited territory that used to surround 
Ngoni-land no longer re-echo to the cries of the beasts; but there 
you may see the signs of prosperous villages, with their rich gar- 
dens, and those very Ngoni warriors will be found to-day working 
as hired laborers for the Tonga, working in their gardens, or build-. 
ing their houses, and working as servants, 

Think what a change has come over the land educationally. 
Thirty years ago not a single language in Central Africa was re- 
duced to writing; there was no book in all that land. Those were 
days when the intelligent men asked whether it was true that white 
men with long ladders pushed up the sun each morning; whether 
the moon had a wife, and the stars were her children; whether 
clothes were fruit of our trees, and pots and tables grew like vege- 
tables in our gardens. Go through that land now, and you will 
find a regular school system that is second to none in Africa, with 
720 schools, and 55,000 pupils in daily attendance. You will find 
some eight languages reduced to writing. You will find some 
eight mission presses at work constantly, turning out tens of thou- 
sands of volumes year by year, which are read by the natives them- 
selves. Go through that land, and you will find great printing 
offices, carpenter shops, contractors’ yards, where every one of 
the skilled artisans are Central Africans themselves. 

What a change has come over the social customs! Were you 
there you might still hear the rattle of drums calling the people 
to licentious dances. True, there are people who are never sober 
when they can be drunk; yet it is something that wherever a school 
is built, these foul dances disappear, licentious customs of the past 
cease; every one of the thousands of church members in the land 
are total abstainers from strong drink. 

What a change has come over the land religiously! Thirty 
years ago there was no man in Central Africa who knew the name 
of Jesus Christ. They sought God in the mountains, in the trees; 
and they found Him in their dreams, and saw Him in their shad- 
ows, but there was nobody who knew Jesus Christ. These were 
the days when witch doctors held undisputed sway over the people; 
when men were done to death for imaginary crimes; nay, when 
little ones were sometimes sacrificed that the spirits might be 
appeased. Go through that land to-day, and see what a change. I 
am well within the mark when I say that next Sunday in Central 
Africa there will not be less than 2,000 services, with people gath- 
ered together to worship God, where the preachers will be native 
Central Africans themselves, where 200,000 souls will be lifting up 


IN BRITISH CENTRAL AFRICA P 305 


their voices to praise God. Think of it, that twenty years ago 
Albert, the first Christian, was baptized at Cape Maclear—the first 
Christian—and he complained of his loneliness; the only man in 
all Central Africa who was a believer in Jesus Christ. To-day 
Albert still preaches Christ at Cape Maclear, not now as a lonely 
Christian, but as one of not less than 10,000 who name the name 
of Christ, and who are called by Him and have entered His church. 
Here is the evidence of God in the world, indisputable and con- 
vincing. Not by might, nor by the power of men; not by force 
of arms, nor by the authority of administration, but by the glorious 
demonstration of the power of God’s Gospel, war has been turned 
into peace, indolence into industry, and ignorance into intelligence, 
and Jesus Christ is being crowned King in those lands. 

Yet I may not leave you with the impression that all Central 
Africa is all Christian. Alas! far from that. True it is that there 
are many vicious customs suppressed, many wild atrocities that are 
no longer committed; true it is that a great addition to the Chris- 
tian Church has been made. But we shall not be content with a 
mere statistical growth; it will take years and years of patient 
teaching before there is formed there a Church without spot and 
blemish, formed after the image of Christ. It will take long years 
of patient service before the people are redeemed and set free from 
features of degrading superstition which for years have been holding 
them down. It is a lamentable fact that in spite of this triumph, 
ninety-six per cent. of the people are absolutely pagan, and not 
more than four per cent. have made any profession of Christ. But 
I say that those signs of triumph of God in the lands are prophetic 
and moving appeals to the people of His Church to go and save, and 
we dare not cease when God is giving such manifest signs of his 
presence with us, until x that darkness is flooded with the light 
of His presence. 

I hope that many men and women here will reckon it the high- 
est privilege of their life to go as God’s messengers into that land 
for its redemption. Do not think that we are only to throw out into 
Africa the men that are not skilled enough for China and other 
countries. Africa demands the best that we can give; not mere 
men, but men clothed with the power of God, who have no ambition 
except to see Jesus Christ come into His inheritance. With such 
men, the day is not far distant when Africa shall be redeemed and 
Christ shall have His inheritance. 


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ASSAM, BURMA, CEYLON, AND MALAYSIA 


Assam as a Mission Field 

Gospel Triumphs in Burma 

The Ceylon Mission of the American Board 
Mission Work in Malaysia 

The Buddhism of Southern Asta 


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ASSAM AS A MISSION FIELD 
THE REV. W. E. WITTER, D.D., FORMERLY OF ASSAM 


THE strategic importance of Assam in relation to the Kingdom 
of God can hardly be over emphasized, both on account of the char- 
acter of the peoples there being evangelized, and of their relation 
to contiguous portions of Central Asia, whose millions will in the 
very near future be the natural foreign mission field of the native 
Christians of this province. 

Assam is in the very heart of heathenism, where India, Tibet, 
China, and Burma dovetail into one. On the map it has been likened 
to a finger-post pointing to the dark regions of Central Asia. “In 
shape it is a majestic amphitheatre whose sides rise on the north 
toward the white crest of the Himalaya Mountains and on the south 
into the ranges known as the ‘Hills’ of Assam. Through the valley 
between flows the great Brahmaputra River.” 

Here under British protection are found those Indo-Chinese 
races which furnish some of the most manly and vigorous material 
to be found in Asia. Indeed, notwithstanding the fact that Assam 
has always been inadequately manned and the missionaries have been ' 
forced to work far apart, under crippling conditions, among many 
different tribes, the harvests already are nothing short of miracu- 
lous, both in the number and in the quality of the converts. Pos- 
sibly no mission field has yielded larger fruitage in proportion to the 
labor expended, a fact which cannot but emphasize the responsibility 
of adequately occupying this important and strategic mission in the 
near future. 

The statistics of the last thirty years show that the member- 
ship of the American Baptist Missionary Union in Assam has 
increased from 870 to 8,214; while the total cost per convert has 
steadily decreased, until this past year it is less than half what it was 
thirty years ago. When compared with the Baptist mission fields 
of Japan and China, where are three times as many missionaries as 
in Assam, we find to our amazement 1,286 more church members 
here than in both these missions combined. These facts are not men- 
tioned for the purpose of lessening our appreciation of the unprece- 
dented need of more men and money for China and Japan, but sim- 
ply to emphasize the responsiveness of the people of Assam to the 
Gospel message and the providential, urgent call to American Chris- 


3°9 


310 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tians to awaken as never before to the strategic importance of this 
field, and to give to it the attention it deserves. 

Until a few months ago Assam, the northeastern province of 
the great Indian Empire, was about the size of the State of New 
York, with a population exceeding somewhat that of the six New 
England States. Now a portion of the province of Bengal has been 
united with the province of Assam to form a new province, to be 
known as Eastern Bengal and Assam. The area added is a little 
more than the combined areas of Maine, Connecticut and Rhode 
Island, and the population of the new province is about 31,000,000, 
of whom 18,000,000 are Mohammedans and 12,000,000 are Hindus. 
The capital is Dacca. A lieutenant-governor will be in charge of 
the administration, together with a legislative council and board of 
revenue, like the other provinces of India. It is thought that such 
an organization will be of great advantage, both in reviving the 
prosperity of Eastern Bengal, and in giving great impetus to the 
hitherto retarded development of Assam. Here, then, is an added 
reason for our awakening to new opportunities missionwise that 
are sure to attend this forward movement of the English govern- 
ment. 

In the province as it was before the addition of this portion of 
Bengal, eighty languages and dialects are represented in a popula- 
tion of between six and seven millions. The people known as As- 
samese make up about one-fourth of this number and live in the 
valley of the Brahmaputra. They are the mixed descendants of the 
Ahoms, who conquered the country centuries ago, and are related, 
like ourselves, to the great Aryan race. About one-half of this 
population speak Bengali, the language of the state from which a 
portion has now been added to Assam. These Aryan peoples, steeped 
in Hinduism and Mohammedanism, have been hard to reach. After 
nearly seventy years of work, perhaps not more than 150 to 200 As- 
samese are connected with Protestant churches. However, there 
are recent indications that promise much for this reluctant people. 
In striking and gratifying contrast to these apathetic Assamese are 
the hundreds of thousands of immigrants from Chota Nagpur who 
have come into the state to be employed as tea garden coolies. Al- 
ready they number between 500,000 and 600,000, and their increase 
is not less than 40,000 a year. These people, like the negroes of 
America, are very musical, religious, domestic, light-hearted; but, 
unlike the negro, they are extremely enterprising in the matter of 
self-support when once they become Christians, and perhaps no race 
of people are more easily won by the Gospel message than these im- 
migrants from Central India. The missionaries, on visiting tea 
estates for the first time, have not infrequently found little commu- 
nities of Christians who have never seen the face of a white Chris- 
tian, gathered in their own neat grass chapels for prayer and praise 
to the true God. I baptized eighteen such one Sabbath morning in 


ASSAM AS A MISSION FIELD 311 


1884, and visited them but once again. Not one of them could read 
or write, and no native evangelist was there to teach them; yet when 
they were visited again by a missionary in 1889, he found none who 
had lapsed from the faith delivered to them five years before. Since 
then thousands have heard and many have accepted and adorned 
the Gospel. Considering the time and the number of missionaries 
devoted to this people, the harvests, both as to quality and quantity, 
are astonishing. 

Turning now to the Garo, Naga, and Khasi missions, founded 
by those who risked their lives in going to these “most desperate 
and incorrigible hill tribes,” we again enter fields that have also been 
astonishingly productive. Ever since the conversion and baptism of 
the first two Garo converts, Ramkhe and Omed, by Dr. Bronson in 
1863, the Garo mission has manifested a self-sacrificing and self-pro- 
pagating spirit so intense and so well directed that it has again and 
again been remarked by the missionaries, “Were all other Christians 
in the world to be suddenly swept away, there is every reason to 
believe the Garos would emulate the zeal of the early disciples in 
spreading the Gospel through the whole world as fast as their ex- 
treme poverty and limited knowledge would permit.” No money 
has ever gone from America for the support of native pastors of 
churches among this people. There are now 117 native workers 
and over 4,000 church members, of whom 355 were baptized last 
year. At Tura, the headquarters of the Garo mission, there is a 
normal school for boys and a similar one for girls, both of which 
have had a steady growth, and by the assistance of government they 
have become a recognized power in the Garo Hills. The increase in 
attendance of the boys’ school last year was forty-two per cent., a 
fact of special significance, as this was the first year during which 
no stipends were paid to the boys. Among the Garo villages there 
are 100 schools, all taught by Christian young men, the lives of some 
of whom are nothing short of marvels of grace and manliness when 
we consider the savagery out of which they have been brought. 

Of the numerous Naga tribes, the Aos, the Lhotas, Angamis, 
and Tangkhuls have already been reached, and from among them 
also have been developed characters of sterling worth. The harvests, 
though less abundant than those among the Garos, have been such as 
to put to flight all doubt as to a glorious future among all the many 
hill tribes of Assam, if we but follow Him who has so providen- 
tially led us into the mountain fastnesses of these warlike peoples. 
The first telegram ever sent in the Ao Naga language came from 
the Christians in Impur, headquarters of our Ao mission, to Rev. 
F. P. Haggard and wife as they were leaving Calcutta for America, 
and read, “The Lord watch between me and thee, when we are ab- 
sent one from another.” This message, coming as it did voluntarily 
from a people who only a few years before were wild, naked, blood- 
thirsty, demon-propitiating savages, revealed in a word the triumphs 


312 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of the past and the hopes of the future. The English government 
has taken a deep interest in Christian educational efforts in this re- 
gion, and the village schools of the Impur District reported last 
year a gain of fifty per cent. in enrolment and 100 per cent. in aver- 
age attendance. There is at Impur a flourishing normal school, 
where boys of several tribes are receiving training to become teach- 
ers and preachers. 

Now with the Gospel well entrenched among the Aos, with sev- 
eral Christian communities among the Lhotas, the promise of an 
early break among the Semas and the work already going forward 
among the Angamis and the Tangkhuls, the eye of faith can easily 
foresee the joyful greetings when the frontier heralds of the cross 
in Assam clasp hands with those from Burma on some one of those 
mountain crests and shout, “O, clap your hands, all ye peoples; 
shout unto God with the voice of triumph. For the Lord Most High 
is terrible; he is a great King over all the earth.” 

The Khasi mission, founded in 1840 by the Welsh Calvinistic 
Methodists and conducted through many years with great foresight 
and wisdom as their one center of foreign mission enterprise, has 
resulted in the practical Christianization of an entire tribe of war- 
like savages. Here a recent revival has duplicated in many respects 
the great revival in Wales. Several thousand church members, a 
theological school, flourishing village schools, and a well established 
medical work witness to what “prayer and pains” can accomplish for 
the redemption of these Indo-Chinese races. 

Again, as we intimated at the outset, the strategic importance 
of Assam is emphasized when we consider its relation to Tibet. I 
quote from a recent Australian paper: ‘The advance of the English 
into Tibet and their prospective pre-eminence in this hitherto closed 
land vastly emphasize the importance of the American Baptist Mis- 
sion in Assam. It has always been recognized by geographers that 
when Tibet is opened the gateway will be through Assam, rather 
than over the passes of the higher Himalayas.” This from the first 
has been the settled conviction of all the missionaries who have la- 
bored in this frontier province of the great Indian Empire. To this 
natural gateway, through which flow nearly all the mighty rivers of 
Asia, railway and business thrift have reached. And now the hopes 
of many years seem about to be realized. Sadiya, near the junction 
boundaries of Assam, Northern Burma, Tibet, and China, where 
our first missionaries to Assam, Brown and Cutter, opened a mission 
station in 1836, but which was soon abandoned on account of insur- 
rections, is again opened. For the erection of necessary buildings, 
salaries of missionaries, and maintenance of the work for at least 
three years, funds have been guaranteed the Missionary Union from 
the estate of Mr. Robert Arthington, late of Leeds, England, whose 
bequests to frontier foreign missionary work under different boards 
aggregated more than three and one-half millions of dollars. Mr. 


_ 
~ “a 
‘ 


GOSPEL TRIUMPHS IN BURMA 313 


and Mrs. L. W. B. Jackman, already on the field, are sending back 
their importunate calls for more laborers, seeing, as they do, the ne- 
cessity of ‘‘a large, permanent dynamic plant, not a single small bat- 
tery.” To this recent advance step so full of promise, there has been 
within the last year, the opening in Jorhat in the plain of Assam of a 
training school, which it is hoped will ultimately prove to be a Mecca 
for prospective preachers from all parts of Assam. 

The fields mentioned above are only a tithe of those that might 
be mentioned, in many of which the first herald of the cross has never 
entered. Not long since the Telugu Conference, in session in South 
India, unanimously urged the more adequate manning of the Assam 
field, and this last season missionaries from among the Telugus vis- 
iting Assam have written that twelve new families are needed in 
that province at once. Only prayer and sacrifice, the free-will offer- 
ing of men and money in a manner entirely unprecedented, will 
make it possible to suitably respond to these most considerate de- 
mands. But are they not the demands, yea, the blessed opportunities, 
set before us by the living God, who is ever saying to His people, 
“Go forward?” And who of us here to-day, regardless of our de- 
nominational affiliations, is not placed under tremendous responsi- 
bilities to help in some way toward the manning of this important 
and strategic field for mission enterprise! 


GOSPEL TRIUMPHS IN BURMA 
THE REV. SUMNER R. VINTON, BURMA 


I BRING you this afternoon the same message that Paul and 
Barnabas brought to the churches of Phcenicia, Samaria, and Jeru- 
salem; for I come to you “declaring the conversion of the Gentiles” 
and rehearsing the things God hath wrought in Burma. 

In the mission work of the Baptists in Burma there are two pop- 
ular movements in progress to-day which show the power of the 
Gospel in the lives of men with special clearness. One of these is 
that movement, without the leadership of any one individual, where- 
by thousands of the Muhsos, tribes closely allied to the Karens of 
Lower Burma, but living on the extreme northeastern frontier, 
have been led to acknowledge Jesus Christ as their Savior and Lord. 
This movement is a marvelous illustration of God’s power and 
providential preparation. These hill tribes have for many genera- 
tions possessed a remarkably pure monotheistic belief. For many 
years they have been looking for more truth. Never having wor- 
shiped idols, followers of a moral code higher and purer than that 
of any other primitive people, there had been of late much unrest, 


314 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


much searching for more truth. Shan tracts, distributed by the late 
Dr. J. N. Cushing in his early tours through that section of the 
Shan States, seem to have contributed to this; and now, with the 
fuller knowledge of the truth in Christ that they have received sub- 
sequent to the opening of a regular. station at Keng-tung in 1900, 
there is in progress a tribal movement to accept Christ. In the mean- 
time, the Gospel triumphs among the Karens, an allied people, have 
furnished an available force of native workers to enter the field and 
supplement the work of the missionaries. Surely it is the hand of 
God that has prepared the way and is leading his people.* 

The second of the popular movements referred to is that which 
centers about the unique personality of Ko San Ye, a man of the 
Sgaw tribe of the Karens. The story of Ko San Ye’s early life and 
conversion has been told in a small leaflet published by the Amer- 
ican Baptist Missionary Union. The death of his wife and only child 
first turned his thoughts into serious channels. Finding no satisfac- 
tion in the demon feasts and sacrifices that constitute the religious 
life of the Karens, he sought peace in Buddhism. He tried this faith- 
fully for seven years, gave it up, sought out Christian teachers, re- 
ceived instruction from an evangelist for a year in his own village, 
and then, with 140 of his followers, accepted Christ and was bap- 
tized. That was in May, 1890. Up to that time his name had been 
Ko Paiksan. At his baptism he said: “Ko Paiksan is dead; there 
is a new man in Christ, Ko San Ye.” This new name means Mr. 
Rice-and-water and was chosen to express his conviction that in 
Christ he had found his spiritual food and drink. Then he went on 
to say: “Ko Paiksan served the devil and served him well; Ko San 
Ye must serve God equally well.” Nothing is so helpful in interpret- 
ing his life and work since his conversion as this statement. He has 
been true to it ever since. For a number of years immediately fol- 
lowing his baptism, he lived on in his village of Padoplaw. He was 
receiving daily instruction in the things of Christ and was evidently 
seeking to find some form of service that he might render his new 
Lord and Master. His special talent was soon revealed to him. He 
had peculiar influence over the heathen Karens. They came to him 
in large numbers. Though they would not listen to regular Chris- 
tian preachers and missionaries, they would listen eagerly to Ko 
San Ye, as he told them his own experience in Christ. They would 
also listen to any missionary or native pastor whom Ko San Ye 
would introduce to them. Not only did the heathen come in large 
numbers to see him, but they were urgent that he should visit them in 
their own villages. This then was his mission—to bring the heathen 
under the influence of the Gospel message. He did not hesitate. 
With rare good judgment he chose ten centers, each of which was 


* For further information, the reader is referred to the pamphlets, “Cutting the 
Cords” and “The Revival at Keng-tung,’”’ published by the American Baptist Missionary 
Union. 


—' <—— 


ee ——— a eS ee 


GOSPEL TRIUMPHS IN BURMA 315 


accessible to a large number of heathen villages. About 1899 he 


began to make regular visits to these places. Wherever he went, the 
people came together in large numbers. In October, 1902, over 
5,000 people came together at Okkan and stayed there three days, 
many of them hearing the Gospel for the first time. Ko San Ye is 
himself unable to read and feels incompetent to assume the position 
of teacher; so, whenever he goes to one of these places, he always 
has with him some native pastor or missionary besides the pastor 
stationed permanently at each one of these centers of work. His 
method is to state his own experience, his dissatisfaction with demon 
worship and Buddhism, and his complete satisfaction in Christ. 
Sometimes he goes on to propound some parable illustrative of some 
phase of Christian truth as he has experienced it. Then with a state- 
ment of his own dependence on the instruction of others he asks the 
people to listen to the Christian preachers. Such an introduction en- 
sures a hearing, and the message of God’s love in Christ is given to 
the people. In this way thousands who have never before heard the 
Gospel, or who, having heard it casually, have been indifferent to it, 
have listened attentively to the truth. The history of one of these 
centers of work must suffice to show, not only the influence of the 
movement that has sprung up about this man, but also the hand and 
power of God in it. 

Work among Karens has from the first been greatly blessed of 
God. The converts are numbered by the tens of thousands. In my 
own mission we have 140 self-supporting churches and over 10,000 
communicants. The baptisms last year were 1,295. But this is not 
to be interpreted as meaning that all work among Karens has met 
with immediate response on the part of the people. There have been 
many rebuffs, and there are many sections in Burma where work 
among Karens has not had great results. Donabyew is one such 
district. In 1844 Mr. and Mrs. Brayton tried to establish a mission 
station at this place. After some years it was abandoned and moved 
to Rangoon. But the people of that district were not deserted. From 
Rangoon and Ma-ubin on the south and from Henzada on the north, 
missionaries and native workers still sought entrance into the hearts 
of the people, but after long years of effort there was little to show 
for it all except a handful of Christians at the town of Donabyew. 
In 1902 Ko San Ye began work at that place. At the first visit peo- 


_ ple were in to see him from 111 heathen villages, and they stayed 


there three days. At first they did not wish to listen to anyone ex- 
cept Ko San Ye himself. An Edison phonograph, for which Ko 
San Ye had had prepared several records containing pithy state- 


- ments of Christian truth, had to be resorted to a number of times, 


but it was not long before they were interested in the truth itself and 


began to ask questions. Two years later, just fifty years after the 


first attempts to open work in the place, there was indeed a fitting 
jubilee service, when within a month’s time fully 1,000 confessed 


316 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Christ in baptism. Such experiences as this force us to conclude 
that Ko San Ye has been raised up of God just at this time to be 
the means of stirring the heathen Karens out of the indifference 
into which so many of them in Lower Burma have sunk. Up to 
the present time, between four and five thousand have been led to 
Christ in connection with this movement. 

Ko San Ye is a believer in prayer. God’s presence is very real 
to him—always near at hand to hear and to help. In every emer- 
gency his first thought is to ask God’s help and blessing. I remem- 
ber well one time when I thought to get from Ko San Ye many of 
the old Karen rhymed couplets, in which all the traditional teaching 
of the elders was expressed. We had been at a conference a few 
days before, and I had heard him use these by the score and had 
seen the very evident impression their use had made on the people. 
Desiring to know them'so that I might make a similar use of them, 
I asked him to repeat them and let me write them down. Oh, yes, 
he was quite willing ; and very eagerly I got a blank book and pencil, 
and put down as a heading, “Ko San Ye’s Account of the Teaching 
of the Elders.” He repeated one couplet, and I wrote it down with 
its interpretation. Another couplet followed with its interpretation, 
and then I waited for a third. “Oh, Thra (teacher),” he said, “what’s 
the use of all this? Let us pray for the work at Hmaubi.” Then he 
outlined the situation there, bowed his head, saying as he did so, 
“You pray first, Thra.” My note-book has never been filled up. 

On another occasion I had gone at his special request to see 
him at his own village. It was the busiest season of the year, when 
the people were shipping rice to Rangoon for milling and export, 
and the fifteen miles of cart road between the railroad station and 
Ko San Ye’s village were filled with long strings of carts each hold- 
ing fifty bushels of grain. The dust was fearful, as I in my lightly 
loaded cart would have to get out of the cart track and wait for forty 
or fifty carts to pass, for the loaded cart has the right of way.. So 
my cart man sought out a new way and we got lost and did not 
reach the village until one in the morning. I went at once to the 
chapel, lay down on the floor, and went to sleep. Before dawn I 
was awakened by hearing a voice saying: “I suppose the teacher 
is awfully tired, but I wish he would wake up. I suppose the teacher 
is awfully tired, but I wish he would wake up.”” Under the circum- 
stances, there was really nothing to do but to wake up, and I did, 
and there was Ko San Ye. There were special burdens on his heart. 
Enemies were circulating false reports about him and his work. 
They were even gaining the ear of some government officials. It 
was for this reason that Ko San Ye had especially wished me to go 
to his village at that time. All the day previous he had been look- 
ing for me. I had been obliged to go on a later train than I had first 
planned to take and then had got lost. He had given up hope of my 
arriving and had gone to bed, but waking up in the early morning 


THE CEYLON MISSION OF THE AMERICAN BOARD 317 


before the dawn and hearing that I had come, he felt he could not 
_ wait; and so he broke over his usual very great thoughtfulness for 
_ the welfare of others—he had waked me that we might have spe- 
cial prayer together. Instances of this sort might easily be multi- 


_ plied. He has his regular seasons of prayer—three times daily; but 


_ whenever a special problem presents itself, there is special prayer 
as well. This is the secret of the power of the movement. 


THE CEYLON MISSION OF THE AMERICAN BOARD 
THE REV. RICHARD C. HASTINGS, M.A., CEYLON 


In North Ceylon pioneer mission work is a thing of the past. 
Three Protestant missions have been laboring in the Jaffna penin- 
sula for the past ninety years, and the work has long since passed 
the pioneer stage. The Jaffna peninsula lies in the extreme north of 
Ceylon, and these three missions, having amicably divided this small 
territory among themselves, have been working harmoniously all 
these years and are now confidently looking forward to the time 
when Christian activities will be carried on by the Tamils themselves, 
possibly as one Church, i. e., the Church of Christ in India, To edu- 
cate a native ministry, to start the Church in aggressive work, to 
guide it in its internal organization and growth, are mainly the aim 
of the missionary to-day. It is my purpose to speak especially of the 
American mission in Ceylon under the guidance of the American 
Board, though I may say in passing that the work of the two English 
missions is carried on along very much the same lines as our own. 

To understand our present position, a brief historical statement 
seems necessary. American missionaries first set foot in Colombo, 
Ceylon, in March, 1816. Seven months later, realizing that the hos- 
tility of the East India Company to missionaries landing in India 
would prevent for some years at least their commencing a mission 
in that vast Empire, they concluded to start work in the northern 
part of the island among the 300,000 Tamils. In this way it was 
thought that a foothold could soon be gained in the neighboring con- 
tinent, where the same race numbered 13,000,000. The Governor 
of Ceylon gave his consent to their establishing themselves in the 
Jaffna peninsula; and the Tamils, a peaceful and enterprising peo- 
ple, gave promise of being responsive to efforts put forth in their be- 
half. The government passed over eighteen of the old Dutch prem- 
ises to our mission, in all of which there were church buildings in 
a more or less ruinous condition. Some of these buildings were re- 
paired and are to this day used as houses of worship. Vadducoddai 
Church, the largest in the mission and possibly in the island, was 


318 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


built in 1678 by the Dutch. The old walls are still standing, though 
the roof has been twice renewed in these ninety years. Several of 
these premises were occupied, and in the first forty years seven 
churches were organized at the seven different stations, the mission- 
aries themselves being pastors. In 1855 a new policy was inaugu- 
rated. A church was organized, and a Tamil preacher was ordained 
and installed as pastor. Other ordinations followed until in 1895, 
of our eighteen churches, fifteen were manned by Tamil pastors. 
To-day we are confronted by a serious situation. Several of the pas- 
tors have been called to higher service; very few young men have 
been trained to fill their places, and the year 1906 opens with only 
seven of our eighteen churches in charge of Tamil ministers. No 
more serious problem confronts us than this of finding men willing 
to enter upon the life work of the ministry. Our organized churches 
have increased from eight to eighteen in the last fifty years, with 
six others nearly ready for organization. Our roll of communicants 
has more than doubled in the past quarter of a century, and the 
amount of contributions raised for all religious purposes shows a 
corresponding increase. We need strong, earnest, faithful Christian 
men as leaders. 

The question may be asked, “Did the mission realize its hope of 
being able to reach India with the Gospel, from Ceylon?” Yes, the 
Madura mission in South India was started by Jaffna missionaries 
in 1834, and for some years it drew its force of Tamil helpers from 
our mission. Moreover, Dr. John Scudder, who in 1836 with his 
associates established first the Madras mission and later on the Arcot 
mission in India, was for over sixteen years a member of our circle. 
And from time to time teachers and other helpers have been sent 
from Jaffna to different parts of Ceylon, India, and the Straits Set- 
tlements. 

Along with evangelistic work, the mission took up the educa- 
tional, and at the very beginning primary schools for boys and girls 
were started. Two years after the founding of the mission, wishing 
to get into closer touch with the rising generation, it was decided to 
open a boarding school at each station. This plan met with strong 
opposition. It was said, and commonly believed, that the mission- 
aries wanted slaves, that foreign countries were in need of soldiers, 
and that the lads were to be spirited away for this purpose. Never- 
theless, after some effort six boys were secured, and the Boys’ 
Boarding School was an accomplished fact. In a similar way girls 
were induced to trust themselves to the care of the missionary ladies, 
though the difficulties in getting them were even greater, for it was 
considered a disgrace for a woman to be able to read and write. In 
1823 the Batticotta Seminary was started for the purpose of giving 
the older and more promising scholars a higher course of study, and 
the year following the Female Central Boarding School for Girls was 
opened at Uduvil. The educational work jwas thus put upon a good 


THE CEYLON MISSION OF THE AMERICAN BOARD 319 


basis and was very successfully carried on for a number of years. In 


1855 the Batticotta Seminary was closed, and the curriculum of the 
Uduvil Boarding School was changed so as to exclude the teaching 
of English. A normal school was started in the vernacular, which 
soon after was enlarged so as to include an industrial department. 
In 1872 certain Tamil Christian gentlemen, with the assistance of 
some of the missionaries, founded the Jaffna College, and a few years 
ago a Girls’ School, where the instruction is given almost wholly in 
the English language, was started in connection with the Uduvil 
Boarding School. Within the past fifteen years Jaffna College has 
raised its standard and is now a first grade college, affiliated tem- 
porarily to the Madras University. The question of a Ceylon Uni- 
versity is receiving attention in certain influential quarters, and if 
this materializes our institution will become, in all probability, a part 
of this new scheme. 

The religious condition of the college is not all we would like 
to see it, though we have little ground for discouragement. The 
Young Men’s Christian Association is doing good work. It is com- 
posed of fifty active and about as many more associate members, or 
over four-fifths of the whole number of students enrolled. I have 
not time to give in detail the forms of work carried on, but I will 
content myself with saying that the students seem to have grasped 
the main idea of Association work and are attempting to carry on 
through their different committees the various activities. 

Our girls’ boarding school is-our pride. There is an English 
department, a training or normal department, and an Anglo-ver- 
nacular department. Very few, if any, of the graduates leave the 
school without accepting Christ. Then there is the normal and in- 
dustrial school for boys at Tellipallai, which is meeting the demand 

for teachers in our village schools, and thus helping us to greatly in- 
"crease the efficiency of these schools. All these higher institutions 
are great aids to the evangelistic work. Not only do the children of 
our Christian community receive a good education, but some of the 
others who attend—Hindus—are converted and thus these schools 
contribute directly to the growth of the Church. 

The medical department spent its earlier years in developing 
men who went out into different parts of the peninsula and main- 
land and became very successful in the practice of their profession. 
It was finally closed in the ’70s, but was revived twenty years later. 
We have now two large well-equipped hospitals, one for women and 
children, and the other a general hospital. Each has one worker set 
apart whose sole business is to look after the spiritual interests of the 
patients. Two dispensaries have been maintained in the outskirts of 
our field. The value of medical missions in these Asiatic countries 
can hardly be overestimated. 

The press, which was established in 1834, turned out many 
thousands of copies of the Scriptures and school books, as well as 


320 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tracts and handbills. A religious newspaper was started, issued fort- 
nightly, which is the oldest but one of all the papers in the island. 
Some years later, the greater part of this work was transferred to 
Madras, while a branch was retained in Jaffna and placed in the 
charge of a Christian Tamil firm. Four years ago the press was 
again taken on by the mission and now supports itself principally by 
job work, though still publishing ‘““The Morning Star,” the newspa- 
per referred to above. A few tracts are printed every year and 
some school books. Our Bibles and Testaments come from Madras. 

From the foregoing one may form some conception of the pres- 
ent condition of our mission. However, progress in mission work 
cannot always be measured by statistics. Character building does 
not lend itself to tabulation. Our Tamil Christians of to-day are a 
finer set of men and women than those of fifty years ago. Chris- 
tianity is producing some beautiful characters. Very few come out 
as Christians in this generation simply for the sake of the loaves and 
fishes, and there are Christians in every walk of life. The Jaffna 
bar has a number of Christian lawyers, advocates, and two or three 
magistrates. Some of the best men in the medical profession are 
Christians. We have Christian men in the Civil Service, in engi- 
neering, and surveying, etc. In educational circles, most of the 
prominent men are Christians. Now all of these are the result of 
mission labors, and nearly all professed Christianity because they 
really believed in Christ, and not because of any personal worldly 
gain that they expected to secure by such action. The most promi- 
nent merchant in Jaffna is an earnest Christian worker. He and his 
sons control the only banking corporation we have in the north. 
They are also agents for the island steamers; they have a general 
store; they have formed a company to buy and develop land in the 
jungles. Yet they find time to take active part in all church ac- 
tivities and are generous contributors. The eldest son has started a 
temperance movement throughout the peninsula, which is more wide- 
spread and successful than any previous attempt. 

The Christians are supporting their own churches. They are 
learning to govern themselves, and though mistakes are often made, 
progress toward self-support and self-government is as rapid as we 
have any reason to expect. Our aim has also been to make the 
Church self-propagating, and here we have reason to be encouraged 
by one or two things that have occurred within recent years. In 
1899 a movement was set on foot to organize a Student Foreign Mis- 
sionary Society, but it was some months before a constitution was 
adopted and the society actually formed. It was not until August 
of 1900 that the first missionary was sent to South India. About 
500 rupees is raised annually for this work; in 1904 it was 551 
rupees, A school has been started and efforts are now being made to 
secure a piece of land and build a little chapel and parsonage. There 
has been very little result in the line of conversions, but the outlook 


a 


THE CEYLON MISSION OF THE AMERICAN BOARD 321 


is hopeful. To the Jaffna Tamil, India is a foreign country and it 
is with real sacrifice that any one will go to India, especially on a 
low salary. While the young men were busy organizing this move- 
ment, the women were not idle. A women’s missionary society was 
formed, which has been even more successful in raising funds than 
the other. A Bible woman has been maintained on the same field, 
and the teacher of the school has been supported. This society has 
quite a balance in the treasury, and the interest in the work does not 
flag. These movements are full of promise for the future. 

Let me now mention some of the indirect results of mission la- 
bor in the north of Ceylon—what might be called by-products. That 
the benefits of civilization have been brought about partly through 
the instrumentality of the Christian missionaries is very generally 
acknowledged. It is true that we have the English government, a 
government which is deeply interested in the civilization of the races 
under its rule; but while the government is in a position to do more, 
the missionary is fully as keen in seeking the welfare of the country. 
All that makes for the enlightenment and civilization of the East 
comes from the West, and in this missions play a prominent part. 

The revival of Hinduism may also be attributed to the work of 
the Christian missionary. This may sound strange, and yet is it 
not a fact that Hindu reformers are seeking to cleanse and purify 
their religion of all those grosser indecencies which put them to 
shame in the light of the purity and truth of the Gospel of Christ? 
Christian methods are being copied; preachers are being sent forth 
to proclaim the tenets of Hinduism; tracts are being printed and 
distributed; a Young Men’s Hindu Association has been started; 
schools have been established, including a college. Vice does not 
flaunt itself before one’s eyes as it did fifty years ago; it seeks to 
hide itself from the public gaze. Surely this indicates that the pre- 
sentation of a purer form of worship and a higher system of ethics 
is having its influence, as well as the preaching of the living Christ, 
the Savior of the world. 

Again, public opinion is being influenced in its attitude toward 
public questions. In the temperance movement already referred to, 
Hindus are taking as prominent a part as Christians. In the giving 
and taking of bribes, to mention a single instance, we have reason 
to think that the public conscience is being gradually aroused, and 
that efforts will soon be made to suppress this evil. Without doubt 
Christian principles are molding public opinion. 

We have thus far looked only on the bright side of the picture. 
That there are discouraging features may be taken for granted. 
Worldliness is creeping into the Christian Church. A dislike to 
assume responsibility where hard work is involved and sacrifices 
have to be made is a common fault. Yielding to Hindu customs, 
which are evil in themselves, because of a fear of offending rela- 
tives, or from a desire to be popular, is not uncommon in the Chris- 


322 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tian community. These are some of the things which discourage us, 
but the encouragements are far more. Lingering in the shadows 
chills enthusiasm, and we gain neither pleasure nor profit in con- 
templating darker scenes. 

As missionaries, we need to be very tactful in dealing with a 
people who have only partially awakened to a sense of their respon- 
sibility, but who are getting more independent and eager to carry on > 
the work of God by themselves. The Tamils are a conservative peo- 
ple and great care needs to be exercised in order not to arouse an- 
tagonism. The forms of worship existing here in the West may not 
be the best for the East. We cannot and should not press the claims 
of any sect, but should leave the native Church to adopt such forms 
of worship and of government as may be most pleasing and suitable 
to themselves. Moreover, we must not expect to hustle the East, for 
every attempt to do so unwisely will end in disaster. 

We bespeak your prayers and sympathy for the native Church ~ 
of Ceylon. Especially does it need your help in this formative 
period. It has its problems, and very serious ones some of them 
are. Too much interference on our part would be as bad as too 
little. Perhaps in no place can we of the West do more good than 
in the higher institutions of learning for their young men and 
women. A few thousands judiciously expended in strengthening 
and developing colleges, normal schools, and girls’ boarding schools 
in every mission field the world over would be of the greatest as- 
sistance in raising up strong, earnest, Christian characters who in 
the near future will become the leaders of the Christian Church. 
The salvation of the country depends largely on its young men and 
young women. 


MISSION WORK IN MALAYSIA 
THE REV. H. L. E. LUERING, PH.D., MALAYSIA 


THE field of Malaysia, as I shall use it, comprises the Malay 
Peninsula from the Isthmus of Kra southward, the 1,400 islands of 
the Philippine group, and the many thousands of islands of the Ma- 
lay Archipelago. Though known to the explorer and merchant for 
over 300 years for its wealth of animal and vegetable life, for the 
everlasting summer of its tropical climate, and for its puzzling va- 
riety of linguistic and ethnologic characteristics, it has been sadly 
neglected by the Church of God, as far as missionary work is con- 
cerned. 

After the brief attempt at Christianization made by the heroic 
-and devoted Jesuit Francis Xavier in the Peninsula, which was in- 


MISSION WORK IN MALAYSIA 323 


terrupted by the decline of Portuguese prestige and power in the 
Far East, Dutch and German missionaries, after a long lapse of 
time, commenced and have continued aggressive evangelism in the 
larger islands. Meanwhile, the cities of Malacca and Singapore 
were occupied by the London and Presbyterian Missions almost as 
early as the commencement of British rule. These societies with- 
drew their workers in 1843, when China had opened seven treaty 
ports to foreign intercourse; for the vast Empire seemed to offer 
a more responsive field, certainly larger possibilities, than could the 
Straits Settlements. So British Malaysia was again abandoned but 
for the sporadic and interrupted labors of independent missionaries. 

Recent years have seen the establishment of regular work by 
the English Presbyterian, Angiican, Methodist Episcopal and Breth- 
ren Missions in the Straits Settlements and Sarawak, the northwest- 
ern portion of Borneo; and thereby a new era has been inaugurated, 
which has the promise of hopefulness and growth. Though very 
gratifying results have been achieved by the labors of an altogether 
inadequate number of workers, hampered in progress as a victorious 
host by insufficient means, there are nevertheless at this date vast 
stretches of country absolutely unoccupied, as far as missionary ef- 
fort is concerned. Barring two stations in Kedah and Tongkah, 
there is no mission station in the whole of Siamese Malaysia. While 
the west coast of the peninsula is sparsely provided with workers— 
about one evangelistic missionary to every 3,000 square miles—no 
station has ever been established on the whole eastern slope of the 
peninsula, comprising the large sultanates of Trengganu, Kelantan, 
and Pahang; and the incomparably larger part of the islands have 
never seen or heard a bearer of the glad tidings. 

There are, no doubt, some more or less cogent reasons for this 
neglect on the part of the Christian Church, such as the variety of 
languages represented on the field—over 150—the blighting influ- 
ence of Mohammedanism, the difficulties of the incessantly hot cli- 
mate, the comparatively low state of civilization over a large extent 
of the territory, and the consequent discomfort or danger to which 
the missionary is exposed; but there are surely no reasons which, 
separately or conjointly, will seem of sufficient weight to counter- 
balance the compulsive potency of the last command of our Divine 
Lord and the expulsive force of the blood-bought devotion of the 
Church of God. 

But it is necessary, in order to fully realize the task before the 
Church of this generation to understand the situation before us. 

Malaysia, by the riches of nature bestowed upon it, has been a 
meeting place of the nations. Aside from the multitudes who call 
it their native land, many representatives of all the peoples of South 
China and of all India have made it their second home, not to speak 
of Arabs and Europeans whose influence has largely permeated its 
population. Think first of the Chinese, who number 175,000 among 


324. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the 200,000 inhabitants of Singapore, and nearly all the other towns 
of Malaysia present the same percentage. These industrious colo- 
nists, who have made Malaysia what it is from a mercantile view- 
point, separated from their ancestral ties and restrictions but en- 
dowed with the stalwart, manly character of their race, come to us 
and are brought to Christ much more easily than at home, where in- 
dividuality must nearly always disappear before clan feeling. The 
success of the churches among the Cantonese, the Hakkas, the Swa- 
tow, Hinghua, and Foochow men, has amply proven this truth. 
Those won for Christ in Malaysia, who have returned to their na- 
tive land have instilled into the home churches by their influence and 
piety, characteristics of broad-mindedness and far-sightedness which 
the Chinese Church left to itself would not have easily acquired. 

_ Frequently Christians from abroad who have joined the native 
Chinese Church have taken leading positions, while, on the other 
hand, the congregations of Malaysia have supported and strength- 
ened by their contributions and prayers the Chinese home missions 
now inaugurated in nearly all the larger churches in the south of 
the Flowery Kingdom. This calls us to more effective and wide- 
spread work among the Chinese. 

The churches among the Tamils, Telugus, and Canarese—In- 
dian races—in Malaysia bear, perhaps to a less degree, the same 
relationship to the churches of South India and Ceylon. 

But if we are bound to acknowledge the claim of these settlers 
in Malaysia to the effective preaching of the Gospel, how loud is 
the Macedonian call sent forth by the natives of the soil. Here we 
have, first, the Mohammedans, especially the Malays, Javanese, 
Sudanese, Boyans, Mohammedan Battaks of Sumatra, and the Bugis 
from the Celebes. Like work among all Mohammedan races, the 
task here is difficult, but not too difficult to be accomplished and to 
present even now gratifying results. If time permitted, I could 
speak of the “sweet firstfruits’ garnered for Christ, the blessed 
earnest of a glorious harvest, if we go forth with the reapers. 

But there are, secondly, also pagans in large numbers among 
the native races. The bulk of the two divisions of the Battak na- 
tion, the Tora and the Mandaheling, now enjoying so splendid a 
work of grace under the ministrations of German missionaries, the 
head-hunting Dayaks broken into scores of tribes speaking various 
languages, who are little more than touched by missionary influ- 
ence, the quasi-Brahman inhabitants of Bali, the pagans of the 
Philippines, the Sangirese, and the natives of the smaller islands 
neither subject to Christ nor to Mohammed. 

But there are, in spite of repeated investigations and extended 
exploration, some tribes or races who seem to have been practically, 
overlooked by the Christian Church. I refer to the real aborigines 
of the Malay Peninsula and the Philippines, who have been com- 
prised under the general designation of Negritos, or Negrillos, the 


THE BUDDHISM OF SOUTHERN ASIA 325 


Sakai and Semangs of the Malay Peninsula, and the various tribes 
of the Aetas of the Philippine Archipelago. Among these peoples 
we have tribes on the very lowest scale of civilization, some actually 
living in the trees, in the branches of which they construct the rud- 
est of dwellings. It has been my precious privilege to meet and tem- 
porarily live with some Sakai tribes and to learn their language. 
Already one soul out of this benighted people has been won for 
the Master, a prophecy of greater achievements for the future. 

When our crucified and risen Lord lifted up His hands on Olivet 
to impart His parting blessing upon His disciples, the vision of the 
glorified Lord brought to them not merely hope, but responsibility 
and commission. “Go ye into all the world,” He said to them. As He 
had stood “in our stead” on Calvary, so we should go “in His stead” 
to the nations of the earth, redeemed, not less than we, by His pre- 
cious blood. Only so “He shall see of the travail of his soul, and 
shall be satisfied.” Oh, the wonderful condescension of our Lord 
to commit His case to our feeble hands, promising, however, to 
strengthen us by the bestowal of “all power” even in the uttermost 
parts of the earth. 


THE BUDDHISM OF SOUTHERN ASIA 
THE REV. J. E. CUMMINGS, D.D., BURMA 


BuppHISsM, strictly speaking, is an atheistic and ethical philoso- 
phy that denies both God and the human soul; yet it holds sway in 
modified forms over one-fourth of the human race, and it is consid- 
ered by its devout followers the only incomparable religion. It domi- 
nates Central, Eastern, and Southeastern Asia, and is the prevailing 
creed in Nepal, Tibet, Mongolia, Korea, China, Japan, Tonquin, 
Cambodia, Siam, Burma, and Ceylon. It has behind it twenty-five 
centuries of history and to-day numbers 300,000,000 followers, more 
or less. Its Pitakas, or sacred books, are estimated to contain twice 
as many words as the English Bible. Manifestly, Buddhism can no 
more be fully presented to this Convention in ten minutes than can 
Christianity to a Buddhist audience in five minutes. There is possible 
only the briefest sketch in broadest outline, a general characteriza- 
tion, and a statement of its fatal inability to meet the human need for 
which Christ alone is adequate. 

Buddhism, like Christianity, centers in a person, Gautama, the 
Buddha. The traditional date of his birth is 543 before Christ. He 
was the son of a king; he was born in princely estate, brought up 
amid the luxuries of a court, and married at nineteen ; at twenty-nine 
he left wife and child, the palace, and all the luxury that attends a 
native prince, and fled into the jungle to live the life of an ascetic, 


326 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


seeking to find an answer to these two questions : “What is the cause 
of the suffering and inequality of human lot upon the earth?” “How 
can we get clear of this suffering?” He attached himself to two her- 
mits and followed them for a year. He was dissatisfied. Then, with 
five followers, he went on for five more long years practicing ascet- 
icism, limiting his diet, excruciating the flesh, until finally his food 
came to one kernel of grain a day, and he fell in a swoon. Then 
he came to his senses and said that crucifixion of the body was not 
the way to truth, and he began to diet himself back to health, where- 
upon his five followers fled at the master’s renunciation of his for- 
mer teaching. He is then said to have sat under the Bo-tree in med- 
itation for forty-nine days, thinking and thinking and thinking, 
claiming that there was no god to give divine aid, but simply by the 
grasp and might of the human intellect trying to conceive some phil- 
osophy that would account for life and death and for everything 
connected with being. He came out of that, from his own account, 
“Buddha, the Enlightened.” He sought his former teachers, but 
they were dead. Then he sought out his former pupils, and in six 
months he had a band of sixty men, earnest and zealous disciples, 
ready to go out and preach his word through all India. That reli- 
gion spread all over the country. He lived to be eighty years of age, 
having spent some forty-five years in preaching and teaching. After 
death, his body was burned, the seven great relics and numerous 
minor relics were collected and saved, making perhaps less than a 
bushel, which were placed in great pagodas for preservation, and 
Buddhism was established on the earth. 

What is the teaching of Buddhism? 

There are two schools, that of the North, with headquarters in 
Tibet, and the Southern School, with headquarters in Burma and 
Ceylon. The Buddhism of Burma and Ceylon is purer than that in 
the North. It has not come in contact with Hindu philosophy. It 
has never waged controversy with any other great and opposing 
religion. It has gone on in its own way through all of these centuries. 
It is very nearly as it was when the canon was fixed, in the year 240 
or 242 B.C. What does it teach? This: There are thirty-one states 
of existence ; we must get that in our mind at the beginning. At the 
bottom is hell, with eight different parts, located at the center of the 
earth, some of them insufferably cold and frigid, some of them in- 
tolerably hot, and the lowest the bottomless pit. You will see this 
pictured around pagodas and shrines, showing all the horrors and 
terrors of men who are suffering the penalty of their sins in hell, 
The second state is that of animals. Gautama taught that he had 
passed through all the stages of animal life, from the white ant to 
the white elephant. The third state is the stage of preittas, who 
with tiny mouths and big stomachs are doomed to wander with in- 
satiable hunger in rocky places where there is no food. This is the 
punishment for the gluttonous. The fourthis the ghost state. Human 


‘THE BUDDHISM OF SOUTHERN ASIA 327 


life is the fifth state in the ascending scale. All states below it are 
varied forms of merited punishment; all above it are rewards for 
meritorious conduct. From the bottomless pit to Agganita, the 
twenty-seventh state, movement is up or down the scale of being ac- 
cording to Karma, the resultant balance of good and evil deeds at 
the end of each existence. States six to eleven are the abode of 
nats, beings with all the passions of the body and none of the re- 
strictions. These are the seats of award for good and meritorious 
exterior works, and, in fact, that for which the average Buddhist ap- 
pears to be striving. Gautama is said to have descended from the 
ninth state, Toocita, to be born of the virgin Maya, for his last in- 
carnation previous to attaining Nirvana. 

States twelve to twenty-seven are classified as Rupa (form), 
the spirit as yet being embodied and absorbed in progressive medita- 
tion, viz., in perception, reflection, satisfaction, happiness, fixity, in 
which it is considered to have entered upon the current of perfec- 
tion never again to be set backward in the scale of existence. 

States twenty-eight to thirty-one are called Arupa (without 
form), all contact with things material having ceased and medita- 
tion being on such unsubstantial things as air, ether, and volatile 
gases, ending in Nirvana. Having previously exploited the nat 
country, Gautama is believed to have passed through all the states, 
twelve to thirty-one, during his last existence on earth. 

Buddhism denies a soul. In place of the soul it affirms that be- 
ing is simply an aggregate of five Skandhas, form, sensation, per- 
ception, meditation, and reason. Its concept is, therefore, not trans- 
migration—for there is no soul to pass from one state of being to 
another—but that at the end of each existence according to Karma, 
a new being is born which shall be the resultant of the life extinct. 
Philosophically, therefore, identity of personality cannot be carried 
from the old existence to the new, and there is no continuity of be- 
ing except as traceable through the law of cause and effect. Popu- 
larly, the people do not think of their life, nor indeed of Gautama’s 
life, as being continuous throughout the entire round of existence 
to Nirvana. 

Buddhism has a stern moral code that stands next to that of 
Christ. It interprets the commandment “Thou shalt not kill” to 
cover all animal life; because the chicken out there in your yard 
may be your deceased grandmother in her present state of exist- 
ence ; and the mosquito, that is biting you, may be your grandfather 
in his present state of existence. I have seen a Burman in tearing 
down an old wall find a scorpion, then bend a strip of bamboo to 
make a pair of nippers with which he carried the venomous thing 
to a safe place in the jungle lest harm should accidentally come to 
it—a scorpion, which, had it bitten the man, would have caused 
him to quiver with pain, and had it bitten a child would have caused 
convulsions and possibly death. 


328 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


What is the way of salvation in this religion? 

First, it requires the acceptance of the four “Noble Truths :” 
suffering ; the cause of suffering, which is desire traceable to ignor- 
ance; extinction of suffering, or Nirvana; and the Path. Entrance 
upon the Path for the laymen involves the acceptance of the five 
precepts, not to kill, not to steal, not to commit adultery, not to lie, 
not to drink intoxicants; and for the monk, it means, in addition to 
these, not to eat after midday, not to use perfumes or ointments, not 
to sleep on high beds, not to dance, sing, play, or go to the theater, 
and not to touch money. The full-fledged priest takes 150 other 
vows contained in the Vinaya, or book of discipline. 

Second, it calls for a pursuance of the Eight-fold Path: (1) 
Right belief, in Buddha and the four “noble truths.” (2) Right 
resolution, viz., the quitting of family life for that of the priesthood. 
(3) Right speech, the recitation of the law. (4) Right deeds, those 
of the monk working out the 150 regulations of the Vinaya. (5) 
Right livelihood, living on alms. (6) Right exertion, to get rid of 
self. (7) Right mindfulness, contemplation on the impurity of the 
body and impermanence. (8) Right meditation, or undisturbed 
calm. 

A pursuance of the above will lead one to be freed from the 
Ten Fetters of delusion, doubt, dependence, sensuousness, anger, 
desire for existence in this world, desire for existence in the next 
world, pride, self-exaltation, ignorance. This will come through the 
four distinct stages through which Gautama passed while in medi- 
tation under the banyan tree. 

Each stage frees from particular fetters as follows: The first 
stage frees absolutely from, (1) Delusion regarding the soul, viz., 
that there is no soul, only an aggregation of five Skandhas. (2) 
Doubt regarding Buddha and his doctrine. (3) Dependence upon 
God, rites, charms, ceremonies, worship, and all external help save 
unaided human exertion. The second stage nearly frees—but not 
quite—from sensuousness and anger. From this stage a being must 
return once to existence as a man before he can pass on to Nirvana. 
The third stage frees absolutely from, (4) Sensuousness, lust, nat- 
ural affection, physical and social desires. (5) Anger, including ill- 
will and hatred that would desire to see another injured. The fourth 
stage frees absolutely from, (6) Desire for existence in bodily ma- 
terial form, whether as man on earth, or as a superhuman in the 
abode of nats. (7) Desire for existence in the states of Arupa. (8) 
Pride. (9) Self-exaltation. (10) Ignorance. The fruit of this last 
stage is Nirvana. 

Ten depravities to be shunned are enumerated, namely: lust, 
hate, folly, pride, heresy, doubt, laziness, arrogance, shamelessness, 
and recklessness. Ten transcendent virtues are inculcated. They 
are charity, chastity, self-abnegation, wisdom, energy, patience, truth, 
resolution, kindness, equanimity. , 


THE BUDDHISM OF SOUTHERN ASIA 329 


The only conception of salvation is to get out of the chain of 
existence. Gautama taught that all life is a curse. The only good 
is to get out of it. The ultimate goal is Nirvana, which is not only 
the extinction of desire, but is the extinction of consciousness, is the 
extinction of being. Nirvana is not described in positive terms in the 
Pitakas, except to say that it is a going out, as a candle is extin- 
guished, and that it is the end of ever again being brought into ex- 
istence. 

By what power is evil always to be shunned, good pursued, and 
Nirvana attained? Ina word, it is to be done by the individual, each 
for himself, by his own unaided resolution throttling and killing and 
absolutely crushing out all passion, all desire, all love even for the 
things that are desirable. To a Buddhist, this is the only way; be- 
cause Gautama taught that penalty inevitably follows sin, that there 
is no God to help, no possibility of forgiveness, no external help. 
The penalty of every sin must be endured in hell, until, by a process 
of expiation lasting through eternal ages and ranging up and down 
the scale of endless existence, sins are overcome, though with no 
final hope but extinction. 

Considered as a philosophy, Buddhism is pessimism; consid- 
ered as a theology, it is atheism; considered as a religion, it is one 
of good works, so much for so much; considered as a life, it is one 
of suffering, delusion and change, spent in self-seeking and ending 
in despair. 

It is a long way from the Buddhism of the books to the Budd- 
hism of the people. To the great majority of the people, Buddhism 
is rank idolatry, the images of Buddha, the pagodas, and the priests 
being worshiped. In every village are idols and pagodas and mon- 
asteries. Every boy in that land must put on the yellow robe of the 
Buddhist priest and pass into the monastery as a novitiate for the 
priesthood. He may remain a week, or a month, or a year, or a life 
time, but every boy is at some time uniformed for the Buddhist re- 
ligion, and every girl has her ears bored in the name of the Buddhist 
religion. How is the Kingdom of God ever to get a start under 
such conditions as that? “Not by might, nor by power, but by my 
Spirit, saith the Lord of Hosts.” 

I would like to call your attention to an important implement of 
Buddhism. It is a gong which a Buddhist strikes as he goes to the 
pagoda to announce that he, in his own strength, by the offerings 
which he himself has made, is to seek further merit in worship; or 
he may carry it in stately procession about the town seeking further 
offerings that there may be more pagodas, more monasteries, more 
idols. As the priest strikes it, he says: “Suffering, change, illu- 
sion. I take refuge in Buddha; I take refuge in the law; I take 
refuge in the priesthood.” 

Oh, young people, I wish you could hear in that the call of God 
to bring hope in place of despair, to bring a God who changes not 


330 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


in place of one that is not, and to bring love and peace and power 
and hope of Heaven to a people that know not of Christ, nor of the 
many mansions in our Father’s house that Jesus has gone to pre- 
pare for them that love Him. 


QUESTIONS 


Q. Is the work in Assam pioneer work? A. There is some 
pioneer work in Assam; that is, it is pioneer in the sense that it is 
on the very edge of the jungle, away out on the frontier, a thousand 
miles from the base of supplies in Calcutta. There is other work 
that is pioneer, in that it has only recently been begun. 

Q. What will be the opportunity for medical missionaries in 
Burma in five years? A. The medical work in Burma, from a 
missionary viewpoint, has practically just begun. We have very 
few mission hospitals; and while the English government is doing 
civil medical work in different sections of the country, we, as mis- 
sionaries, must do medical work also. There are vast numbers 
of people, large hill tribes, who have no missionaries at all. Medical 
work is to be largely instrumental in bringing them to Christianity. 
The future is great for medical men working in Burma. 

Q. What good books for the study of Buddhism can be had? 
A. A text-book, the last one published by the Student Volunteer 
Movement. It is entitled “Religions of Mission Fields as Viewed 
by Protestant Missionaries.” Each section on a single religion is 
written by a missionary, from a missionary point of view. Also see 
“The Life or Legend of Gaudama,” by Bishop Bigandet. It is a 
heavy book, and unless you have ten days or two weeks to devote to 
hard work, do not touch it. The next book to get, which goes back to 
the beginning of Buddhism, is a work by Dr. Tilbe, entitled “Pali 
Buddhism.” You can get that for about 33 cents, from the Mission 
Press, Rangoon, Burma. That will give you Buddhism as it was 
in the beginning, so far as can be ascertained now. Then to com- 
pare our Christianity with Buddhism, get Dr. Archibald Scott’s 
“Buddhism and Christianity.” Read also the works of Rhys Davids 
and Monier-Williams. 

Q. As the heathen Karens have come more and more to 
realize that Ko San Ye has become a Christian reformer, does the 
disposition to follow him weaken? A. There are no longer such 
great audiences as he had in 1902; but those of us who have been 
trying to follow the Ko San Ye movement feel that, while we do not 
have large crowds coming out of curiosity, the number of those who 
have come to be interested in the truth has increased. 

Q. Do missionaries ever fail to get an intelligent grasp of a 
language? A. Yes, this is an important matter. If one does not 


QUESTIONS 331 


have some facility in learning languages, it is a question whether 
he should go to the field. Certainly every year he adds to his age 
above thirty before he goes will make it more difficult for him to 
accomplish satisfactory results. 

©. Is a man often called upon to learn more than one lan- 
guage? <A. Yes; oftentimes three or four. This is not usually 
necessary, but every language that he can learn adds to his effi- 
ciency. If one is especially skilled in learning languages he cannot 
help acquiring them in a country where they are spoken, and he 
may literally learn divers tongues. 


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CHINA 


A Review of the Status in Different Sections 
In Northern China 
In Eastern China 
In Southern China 
In Western China 
Permanent Factors which Make China a Most Invit- 
ing Field 
The Appeal of China’s Women 
The Demand for Missionary Statesmanship 
Spiritual Power 
China’s Appeal to Life 


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THE PRESENT STATUS IN CHINA, ESPECIALLY IN THE 
NORTH 


MR. ROBERT R. GAILEY, M.A., PEKING 


THE subject allotted me is the condition of North China. It is 
not my purpose to speak to you of China’s conservatism; we have 
heard of this for many years. Nor is it my purpose to speak to 
you of China’s ignorance, because we have discovered that she has 
appreciated education from antiquity. She has men who think, 
and think deeply; men of force who can do things. I am not going 
to tell you of the China of superstition, because she is breaking 
away from superstition; nor shall I speak of the China of uncivil- 
ized customs, such as foot-binding, etc. Although these customs 
still exist, there is a growing sentiment against them. We shall 
soon see China entirely free from these old-time customs. Not 
of these things, out of which has grown the impression that China 
is uncivilized, shall I speak, but I am going to talk for a moment 
of the new China, as seen especially in the North. 

We find that there are great political changes there. Within 
the last sixty years relations have been established with other coun- 
tries. These have not always produced the best feeling, either in 
China or in the countries with which relations have been estab- 
lished. These foreign powers have been exploiting China and de- 
manding certain concessions. It was in the great upheaval of 1900 
that China made her greatest and last protest against this spirit of 
aggrandizement. The spirit which manifested itself in that awful 
year, however much we may deplore the manner in which it was 
manifested, nevertheless was the spirit of progress, the progress 
of patriotism. From that time the era of patriotism dates. 

This patriotism has been developed and strengthened by the 
great movements in the East. Notably the war between Russia 
and Japan, and, following that war, the renewal of the Anglo-Japa- 
nese alliance and the moral sympathy of America with that alliance, 
made China realize that her integrity was secure. This has pro- 
duced a spirit of independence such as was never manifested before. 

This is the spirit that is now abroad in China, and it is felt in 
all departments of the national life. It takes the form of what is 
generally called the reform movement, and has manifested itself in 
many ways that I cannot take the time to describe. Most import- 


335 


336 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ant is the fact that the spirit of reform is evident in the central 
power at Peking. 

This spirit is also manifest in the commercial and industrial 
centers of China. Formerly, China had nothing to say about con- 
cessions to foreign powers; they were extorted from her. But no 
more concessions will be granted that are not to China’s interest 
also. This spirit has likewise manifested itself in military reform, 
and the army is to be reorganized. China proposes hereafter to 
back up her word by her army; and we, of all peoples, would think 
that a worthy thing for China to do. 

Another very significant movement is the educational revolu- 
tion. Last November, with one stroke of the vermillion pencil, the 
old-time system of competitive examinations in the Classics was 
abolished, and it will shortly pass forever out of existence. This 
is the most significant reform movement ever known in the Empire, 
and we might say the most significant ever introduced into any 
country at any period; China is preparing herself to inaugurate 
a wonderful movement, a thing colossal in its influence and power. 

But in closing you will wish to know about the Church at the 
beginning of this new era. Protestant missions have existed in 
China nearly 100 years. In May, 1907, will be celebrated the cen- 
tennial of the introduction of Protestant missions; for it was in 
1807 that Robert Morrison began his work there. To-day Christian 
missionaries are scattered all over the Empire, from Manchuria 
to Canton. We see in the work of missions great reasons for en- 
couragement, and the most important is the spirit of union mani- 
festing itself among the various Christian forces there. The socie- 
ties are limiting their fields instead of competing with one another. 
They are advancing in the sphere of education. In the mission 
schools there we find systems and forms of education that will com- 
pare favorably with those in this country and other lands. 

I wish that I had time to tell you about the Chinese Church. 
Its members appreciate the interest and sympathy, the love and 
sacrifice, which American and European Churches are giving them. 
We must take the initiative and do for China what we have had 
done for us, I am sure this is one of the most encouraging times 
for work in North China. 


PRESENT STATUS IN EAST CHINA 
MISS ANNIE R. MORTON, NINGPO 
Tuis vast region—eight of the eighteen provinces—includes the 


great and fertile valley of the Yang-tzu River, with its great cities 
and innumerable towns and villages, as well as most of the coast 


PRESENT STATUS IN EAST CHINA 337 


provinces and ports of entry. You may travel up and down the 
coast and rivers in excellent steamers, and penetrate to the remote 
villages by way of the canals—the highways of this part of the 
Empire—in houseboats, or steam launches. Travel in most of this 
region is made easy because of the canals, rivers, and lakes. Many 
of the projected railways will cross and recross this section, con- 
necting the great commercial centers. 

Here everything seems prepared for the entrance of the mis- 
sionary and the Gospel. Long contact with foreigners has made 
a very perceptible impression upon old customs and superstitions 
—such, for example, as the great change in the style of dress, some 
even adopting foreign garments, and the spreading desire to cut off 
the queue! Viceroy Chang Chih-tung’s troops are uniformed after 
the model of the Sikhs of India, and a petition has been sent to the 
throne for a Western style of uniform for the army, navy and 
police. 

The old féng-shui fetich is no longer an obstacle to the dredg- 
ing of the mouth of the river on which Shanghai is situated; and 
in the not far distant future we will doubtless see the great mail 
steamers moored to the wharves of Shanghai, instead of anchoring 
twelve miles below. 

In this section of the country both missionary and government 
schools are probably more numerous than elsewhere. Here are 
great educational centers at Foochow, Shanghai, Nanking, Han- 
kow, Chang-sha, Hangchow, Chefoo, and Wei-hsien. The leaven 
of Christian education has been working for a long period, and now 
is the time for the Church to rise to the larger opportunity offered. 
The demand for Western education has opened wide the doors to 
all sorts and conditions of men, and more particularly to the liter- 
ary and influential classes. To move China we must move her 
leaders. They are ready to be led. Japanese and other non-Christian 
men are seizing this opportunity and are rapidly filling the posi- 
tions in the schools and colleges. Will the Church be behind in 
this hour of China’s need? 

The sale and circulation of Scriptures in China was never 
larger than now; and in spite of this present anti-foreign movement, 
which we believe is but a passing cloud, never were there such mani- 
festations of the working of the Spirit in the hearts of the Chinese 
as at present. In a recent revival in the Foochow College, led by 
a native evangelist, over seventy students entered their names as 
desiring to begin a Christian life. This religious movement was 
not confined to the college, but spread through all the churches 
in Foochow and vicinity. In Soochow there was a similar, if not 
so extensive, a movement. China is surely ripe for the harvest, but 
where are the harvesters? 


THE PRESENT STATUS IN SOUTH CHINA AND ITS 
SIGNIFICANCE 


JOHN M. SWAN, M.D., CANTON 


In SoutH CuIna, political unrest and intrigue, corrupt official- 
dom, and the determination of the reform party to bring about a 
change, are the apparent causes of the present very uncertain con- 
dition of things in Kuang-tung and Kuang-hsi, the two southern 
provinces of China. One of the real causes is the genuine desire 
and determination of the people to enjoy more liberty, a just rule, 
and a greater knowledge of the outside world. Steam, electricity, 
and, most important of all, the Chinese daily newspaper, are doing 
their work, and that only within the past few years. Ten years 
ago the few. steam launches in Canton were either seized by gov- 
ernment officials or smashed to pieces by angry Chinese mobs when 
they appeared in the interior of the country. To-day 700 small 
steamers and steam launches are rushing in and out of Canton, 
nearly all of them constructed by Chinese in Canton. Thousands 
upon thousands are being brought into living touch with modern 
things; there is an intermingling of the people that never previously 
existed; they know and think about what is going on around them, 
and the result is that they are not satisfied with their present condi- 
tion. They realize also that they have been, and are now being, 
unjustly treated by foreign governments. Unhappy conflicts occur- 
ring in Canton were formerly scarcely heard of outside of that city. 
Now they are heralded throughout the province. Hence the in- 
crease in the anti-foreign spirit; and for this increase, foreigners 
and our anti-Chinese policy are at least partfy responsible. 

Christian missions do not antagonize the people. In the twenty 
years that I have been in close touch with the people I cannot re- 
member of having heard the teachings of Christianity denounced. 
They are generally recognized by the people as good. Missionaries 
are held in high esteem by those who know them. 

In the struggle now going on between truth and error we 
should be confident of the outcome. Christianity has taken too 
deep root to be uprooted. A letter recently at hand from an experi- 
enced missionary in Canton says: “Opportunity seems written 
everywhere.” In the face of serious disturbances, and while our 
missionaries have been bound and robbed and cruelly murdered, 


338 


PROSPECTS IN WESTERN CHINA 339 


never have there been such eager inquiries for the Gospel and such 
a readiness on the part of the people to be taught; never have there 
been such large additions to our churches—American mission 
churches—in spite of the American boycott which originated in 
Canton. 

What do these conditions signify? What the outcome will 
be no one can tell. One of the objects of the reform party is to 
involve the present government in serious trouble with some of 
the foreign powers in the hope that they will interfere. During 
the past two years the Japanese have neglected no opportunity to 
make their influence felt. In political and commercial life, in litera- 
ture, everywhere there are signs of Japanese prestige. I think we 
have reason to doubt whether the ultimate results of that prestige 
will prove for the best good of China. 

The old régime must and will pass, and, let us hope, be replaced 
by a better order of things. The Chinese love peace and, if allowed 
to do so, will work out the problem of putting off the old and putting 
on the new. One thing is certain; either the Japanese, or the Chris- 
tian nations of the West, will bring to China the knowledge she 
seeks. South China is, perhaps, more eager for it than any other 
portion of the Empire. It is also certain, I believe, that the Chinese 
are now more receptive to the teachings of Christianity than they 
have ever been before. Our consular service needs honest, intelli- 
gent government officials; we need to give the Chinese fair play; we 
need to do our duty, to rise to the present opportunity and give 
to them the light and truth which they are seeking, and, what they 
need most of all, the teachings of the religion of Jesus Christ. 


PROSPECTS IN WESTERN CHINA 
THE REV. H. OLIN CADY, M.A., CHENG-TU 


OF THE eighteen provinces, five are in this section, with one-third 
of the population, two-fifths of the area, and only one-seventh of 
the missionary force, or one missionary to each 250,000. 

The western provinces fall into three groups, each forming a 
viceroyalty. Shen-si, whose capital, Hsi-an, was for more centu- 
ries than any other city the capital of this long-lived Empire and 
where is found the famous monument of the Nestorian Church, is 
joined with Kan-su in the great Northwest, with its extensive grass 
plains. Kan-su possesses the gates of Central Asia, which are 
reached from Central China by way of the Han and from North- 
eastern China by way of the ancient imperial roads from Peking. 


340 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


The main missionary force of these provinces is the China Inland 
Mission. 

In the extreme Southwest of China are two provinces under 
one viceroy. The first is Yiin-nan, the treasure house of China, 
rich in minerals, vast in area, and, for China, sparsely populated. 
This province is not only meagerly supplied with workers, but it 
has yielded the least results. It is the hardest field of the Empire, 
and our brethren who are laboring there need our prayers that 
they may not faint but may overcome. With a railroad soon to be 
completed to this province from Tongking, it will be the most ac- 
cessible of the provinces of West China, instead of continuing to be, 
as it has been, the most inaccessible. The second of this pair is Kwei- 
chou, the Switzerland of China, around which have swept the sons 
of Han, driving into its mountain retreats the ancient inhabitants 
of the land, now generally known as Miao. Here and in Yiin-nan 
and on the borders of Ssti-chuan are some millions of these people. 
Within the past year there seems to have begun a great movement 
among them. At the dedication of a new church in Kwei-chou, 
audiences of over a thousand each assembled, while the Bible Chris- 
tians of Ytin-nan report the baptisms in one day of seventy-four 
women and girls and of seventy-six men and boys. There are thou- 
sands of these Miao who rejoice in a new-born hope. Their lot 
is most trying; their landlords are oppressive and resent the fact 
that these Miao should have the Gospel preached to them. The 
Miao are not Chinese. Possibly they are akin to the ancient Japa- 
nese; surely they are closely related to the people of the Shan States 
of Burma and to the inhabitants of Tibet. Physically they are a 
virile people; religiously they are largely demon worshipers. The 
religion of Jesus Christ is their only salvation for now and the here- 
after. 

Ssu-chuan, the largest of all China’s provinces in area, and 
nearly twice as populous as any other two provinces, lies between 
the two sections of West China already noted. It is connected with 
Central and Eastern China by the great Yang-tzu, which drains all 
of this province. Ssti-chuan, being also the most accessible of the 
western group, has the larger portion of the missionary force of 
West China. The missionaries are working together in great har- 
mony. In the order of their beginning work the societies are: the 
China Inland, the Methodist Episcopal, the London, the English 
Friends, the Baptist Missionary Union, the Church Missionary So- 
ciety, the Canadian Methodists, and the Christian Brethren, the lat- 
ter working among the Tibetans of the west of the province. An 
advisory board of representatives from all missions consult regard- 
ing the common work, publish a monthly magazine to keep all in 
touch with the work of other missions, and seek to prevent unneces- 
sary duplication of work in the same region. Excepting some half 
dozen centers, no two missions are working in the same city. 


- i 
_ 


PROSPECTS IN WESTERN CHINA 341 


As illustrating the progress made in this province, in 1895 the 
Methodist Episcopal Mission reported 130 church members; in 
1905, 2,658. Ssii-chuan in the past has been pre-eminent in official 
opposition and in riots, but now that form of opposition seems in 
complete abeyance. No part of the Empire seems to afford such 
a great opportunity for evangelism as the great central plains of 
Ssu-chuan, of which a consul has said, “No area, even in China, 
of such extent, is so uniformly densely populated.” Medical work is 
well represented in only a few great centers; and while it formerly 
was the occasion of some of the most serious riots of the province, 
it is now in great favor with all classes, and is doing an untold 
amount of good. Naturally, the educational work of the missions 
in this province is not to be compared in equipment with that of 
Eastern China, though the opportunity is as great, and the needs 
are more pressing. The various missions are endeavoring to fashion 
and launch one university for all missions. It is to be hoped that 
their plans will succeed, and at Chéng-tu, the capital, there will be 
established under Christian auspices one well-equipped university. 

I wish to call attention to the fact that China has a Mohamme- 
dan population greater than any four of the so-called Mohammedan 
countries—the British Empire not included—and that nine-tenths 
of these Mohammedans of China are in the western section, espe- 
cially in Ssti-chuan. They are easily accessible, though no especial 
effort is being made to reach them. I have found them very cordial, 
and free from offensive bigotry; and while they cannot easily be 
persuaded of the superiority of Christianity to Mohammedanism, 
they are yet eager to emphasize the common points, especially the 
belief in one God and in the Bible. I believe that nowhere in the 
world would especial effort for Moslems be crowned with greater 
success than in West China, and that means the opening of all Cen- 
tral Asia; for the major portion of the present Mohammedan popu- 
lation are descendants of immigrants from Central Asia. 

About thirty-five miles from my old station of Chéng-tu is a 
mission station, after passing which you go westward over 2,000 
miles before you find another missionary. I received at my house 
a Mohammedan and his son who were eager to hear of the Gospel, 
and who had traveled over 120 days’ journey, and I was the first 
missionary whom they had met. 

Again, along the western line of these provinces of West China, 
largely within their jurisdiction, are more Tibetans than are in the 
closed portions of Tibet. Here is the natural line of attack. Here 
is where Tibetans and Chinese meet and mingle; here originate the 
great trade caravans going into Tibet. Here, where there is less 
fear that the missions may be a pretext for extending the govern- 
ment of India, when the door is open, is the place from whence to 
base the attack on this stronghold of Buddhism. 

The work of all this expanding west calls loudly for laborers. 


342 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


It is a remote field, and not without dangers and trials; it needs 
heroes; it needs the Christ; and to those who go in His namé this 
same Christ will be a shield and buckler, and will give an exceeding 
great reward. Pray for West China. 


PERMANENT FACTORS WHICH MAKE CHINA A MOST 
INVITING FIELD 


THE REV. HUNTER CORBETT, D.D., LL.D., CHEFOO 


THE suBJEcT which has been assigned me is one of vital inter- 
est, not only to China but also to the whole world. It includes the 
country, the people, their urgent need of the Gospel, the unparalleled 
opportunities for missionary work, the responsibility of the Christian 
Church, and an outlook bright with hope. A study of the geography 
of the country, the history of the past and present, and the manifold 
influences which for centuries have molded the people should prove 
of thrilling interest to every thoughtful and sympathetic Christian. 

I. The country itself will first be considered. The size and 
richness of the country, capable of supporting its teeming millions 
of people, must deeply impress every earnest student of China. The 
Chinese Empire is one and a quarter times as large as all Europe. 
The fertility of the soil, the industry, resources, and economy of 
the people are manifest from the fact that 400,000,000 have for centu- 
ries been able to subsist in a country where great factories are un- 
known and whose rich mines are practically undeveloped. 

China possesses every variety of climate, from almost perpetual 
summer and tropical vegetation in the south, to the coldest weather 
in the north, where not only plains and mountains, but the ocean 
along the shores are held at times in the icy grasp of winter. Every 
variety of fruit, flowers, and grain can be cultivated in some part 
or other of the vast Empire. Caravans of camels and donkeys are 
seen carrying burdens and travelers. 

In China, one seems to be living under conditions similar to 
those of Bible times. The Bible, therefore, is a book of marvelous 
interest to all who will read it—a book thoroughly up-to-date. More 
than forty years ago a scholarly Chinese was won for Christ. After 
years of Bible study, he died persuaded that the Apostle Paul must 
either himself have been a Chinaman, or else had lived at some 
period of his life in China; otherwise, how could he have drawn 
such a true and masterly picture of the condition of men living in 
heathen darkness as is that found in the first chapter of the Epistle 
to the Romans? Moreover, how could he have described the nature 


FACTORS WHICH MAKE CHINA A MOST INVITING FIELD 343 


of the law which makes sin known as given in Romans vii? He 
also adduced the offering of sacrifices to idols and numerous ques- 
tions mentioned in those epistles written to churches emerging from 
heathenism. 

II. Secondly, we are to consider China’s people. Think of 
one-third of the human race living in the Empire! Moreover, jus- 
tice to this people requires profound respect because of their many 
noble and praiseworthy qualities. There exists a deep respect also 
for education and learning. This feeling pervades all classes, and 
in the future, still more than in the past, this must prove a potent 
factor in the nation’s progress. There is also, in the main, reverence 
for parents, for the aged, for teachers, and lasting gratitude to bene- 
factors. They display tireless energy, industry, perseverance, and 
an economy unsurpassed by any people. They have intense love 
for home and family. They are usually law-abiding, peaceable, and 
have high ideals. Commercial honesty of a high order exists among 
them. The Chinese Classics, memorized by every educated man, 
abound in noble sentiments, and are so pure that they may be safely 
read in any home. They have a literature that antedates any litera- 
_ ture in Europe. They are a brainy people, equal to any task that 
teachers from the West have been able to set before them. They 
have been able to hold their own with the ablest statesmen and 
merchants that Western nations have as yet sent to China. Accord- 
ing to their opportunities, they are intelligent, bright, brave, and 
capable of great self-sacrifice for a definite purpose. 

China, after living alone for 3,000 years, as though surrounded 
by a massive stone wall, is now awakening from the sleep of ages, 
and longing for something higher and better than she has hitherto 
enjoyed. The government is establishing schools and colleges in 
all parts of the Empire, in which Western learning is to hold a 
prominent place. Post-offices and telegraphic communication now 
reach every important center, and newspapers, which a few years 
ago were scarcely known, are now published and are widely read. 
Extensive railroads are being built; coal mines, practically unlim- 
ited in extent, are being worked by machinery from the West; steam 
printing presses and type foundries, owned and worked solely by 
the Chinese, are now successfully competing in printing for the 
Bible and tract societies and in printing school books and publica- 
tions of various kinds. Probably 10,000 Chinese students, supported 
either by the government, or representing rich and influential fami- 
lies, are now being educated in Japan, Europe, and the United 
States. Military schools and colleges, managed by able officers 
from Japan and Europe, are crowded with students, who will soon 
be qualified for leadership in the new army now being organized 
on Western models. One million rifles of the latest pattern have 
been ordered from Europe for this new army. If China should 
organize an army on the same basis as Germany has done, 40,000,- 


344 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ooo men could be put into the field, and millions still be left to cul- 
tivate the fields and carry on the nation’s industries. Military men 
from Western countries testify that there are no braver, more obe- 
dient and efficient soldiers than the Chinese, when properly drilled, 
officered, and armed. 

China, the largest, and hitherto the most unchanging nation on 
earth, is now in a ferment with the leaven of a new life. She is now 
entering upon a great crisis in her history. Like the Jews, they 
have gone into all the earth, speak the languages of the world, and 
yet remain a separate people. The Chinaman can live in any climate 
and take care of himself. Everywhere he goes he takes his religion 
with him. When this mighty people are won for Christ, what a 
power they will be in the world. China is not a dying race, but a 
strong and vigorous people, a nation with a destiny, with a con- 
stitutional form of government, and with a parliament nearing mate- 
rialization. 

A question of overwhelming importance is, What are Western 
nations going to do with the millions of the Chinese? Or perhaps 
the question may be asked, What are the Chinese going to do with 
the people of the West in coming centuries? To evangelize China 
and treat her justly was never so urgent as now. It is not simple 
duty, it is true wisdom, it is wise warfare. There is now an oppor- 
tunity to show friendship for this Empire that will make China our 
friend. 

III. The great and imperative need of China is the Gospel of 
Jesus Christ. The Gospel alone reveals the one true and living “God 
our Savior, who will have all men to be saved, and to come into 
the knowledge of the truth. For there is one God, and one mediator 
between God and men, the man Christ Jesus.” “He that believeth 
in the Son hath everlasting life; and he that believeth not the Son 
shall not see life.” There are millions now in China living without 
hope and without God. Can we understand what that means? 
Those who sit in darkness and in the shadow of death have hearts 
dying of hunger and thirst which can only be satisfied by a saving 
knowledge of Jesus, who said “Come unto me, all ye that labor and 
are heavy laden, and I will give you rest.’’ When called to meet 
death, all is dark and hopeless. They die as they live, without hope. 
The wailing for dead, heard day and night, means that there is none 
of the sunshine and hope of heaven to cheer and sustain the sad 
and lonely and bereaved hearts. 

IV. Consider China’s right to the Gospel. It is seen from 
the following considerations: 

1. “Ged so loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not perish, but have 
everlasting life.’ How much of the world is found in China? 

2. Our Savior’s last command, “Go ye into all the world, and 
preach the Gospel to every creature.” Jesus came into the world 


FACTORS WHICH MAKE CHINA A MOST INVITING FIELD 345 


to save sinners; all equally need this salvation. What does the world 
include? China is the same needy world as when the words were 
first uttered. 

3. The one object for which the Church exists is the glory 
of God in the conversion of the world. The very essence of the 
Christian religion is missionary. 

4. To-day the same Macedonian agonizing cry comes from 
China: “Come over and help us.” Do we hear the voice and feel 
the love of Christ constraining us? God has formed hearts for Him- 
self, and only the knowledge of God, and the peace which God gives, 
ruling in the heart, can satisfy every longing. 

China needs, above all, a true and loving knowledge of our 
Lord and Savior Jesus Christ. With this foundation will come 
strong Christian character, happy Christian homes, where children 
will be trained in the nurture and admonition of the Lord, the Chris- 
tian Sabbath, Christian schools and churches in every parish, asy- 
lums for the blind, the orphan, the aged and the infirm, the insane 
and helpless, and the manifold blessings of the Gospel which ele- 
vates, purifies, ennobles life, and makes this earth to rejoice and 
blossom as the rose. 

V. The question which now urgently demands a prompt an- 
swer from every child of God is, Does the love of Christ so constrain 
us that we are willing to obey Christ and do all in our power to make 
known the Gospel to the perishing? Do we believe with all our 
hearts that “Jesus” is the only name given under heaven among 
men, whereby we must be saved? Do we believe that the Gospel 
is the God-given power to arouse the conscience, lead men to for- 
sake sin, and accept salvation through Christ? Are we honestly 
trying to give the answer to God’s questions, answers that we 
shall wish to stand by at the day of judgment? “How then shall 
they call on him in whom they have not believed? And how shall 
they believe in him of whom they have not heard? And how shall they 
hear without a preacher? And how shall they preach except 
they be sent?” Are we each asking the question that Saul asked, 
“Lord, what wilt thou have me to do?” Are we willing to let God 
decide, and cheerfully and loyally follow wherever God may lead? 
Do we desire to stay at home, or go to the ends of the earth and 
make the most of life by faithfully doing the work that God would 
have us do, namely, proclaim to every one that God is a Spirit and 
that they who would worship must worship Him in spirit and in 
truth? Are we willing to have Christ place us where our lives may 
mean much for the extension of our Redeemer’s Kingdom here upon 
the earth? 

Some years ago a man nearing eighty years listened as I 
preached in the street of an inland town in China. As I told of the 
loving heavenly Father and of the Savior who went about doing 
good on earth, healing the sick, the blind, the leper, and told how He 


346 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


died that all might live, the old man came closer and closer and said: 
“Tell me that again; I never heard such good news; it cheers my sad 
and lonely heart.” After listening over and over to the story of 
Jesus and His love, he asked with all the earnestness of his being, 
“Are you sure that if I believe in Jesus He will save me?” It was 
my glad privilege to assure him that whosoever believeth shall be 
saved, that salvation is as free as the air we breathe. He said it 
seemed too good to be true: “If Jesus saves me, when I reach 
heaven, the first thing I do will be to fall down before Him and 
thank Him with all my ineart and soul for having died for me, and 
then I will thank Him for having put it into your heart to come and 
tell me the good news.”’ He then asked, “How long is it since 
Jesus came into the world to save men?” ‘More than 1,800 years.” 
“What! You surely do not mean that! Can it be that God’s people 
have known of this precious Savior all these centuries, and I never 
heard of Him until now, in extreme old age, when my feet are 
standing on the edge of the grave! Why did you not come sooner? 
Why did you not come before my father and mother and brothers 
and sisters died? They never heard of Jesus and salvation. Through 
faith in His name, what can be done for them?” ‘These are ques- 
tions which I could never answer. I knew not why God’s people, 
during all the centuries, have not been constrained by the love of 
Christ, and in loyalty to Him and in obedience to the command, 
“Go ye into all the world and preach the Gospel to every creature,” 
have signally failed to do so. We are not responsible for the past, 
but surely every one of us who loves Jesus is responsible for some 
worthy share in the living present. Can we loiter a single moment 
when souls are daily perishing? 

China is now open as never before. The opportunities for 
missionary works in every branch are practically unlimited. The 
field is ripe for the harvest. Can we remain silent? Is any church 
member willing to follow in the footsteps of the priest and Levite, 
who did no positive harm to the man suffering and perishing by 
the wayside? The sin of omission was their condemnation; shall 
it be ours? Think of the place God has given us as a nation and as 
a Church in the history of the world. Think of the full salvation 
given to us to share with others and the honor and the privilege 
of being co-workers with Jesus Christ. Think of the great numbers 
of educated, intelligent, and enterprising men and women, and of 
the wealth given to the Church—all that is needed in establishing 
Christ’s Kingdom in the world. Surely we live in a day of marvel- 
ous opportunity and privilege such as have never been given to past 
generations. In the Kingdom of God, as in the affairs of men, there 
is a tide which must be taken at the flood in order to succeed. In 
China, as in other lands, the Gospel, faithfully lived, preached, and 
believed, has caused many a prodigal to come to himself and return 
to his Father’s home. It has made new men and new women, estab- 


THE APPEAL OF CHINA’S WOMEN 347 


lished many happy Christian homes, and developed all that is best 
and noblest in men and women. The Gospel, under the power of 
the Holy Spirit, creates an atmosphere of love, purity, peace, and 
joy, and brings the sunshine of heaven into many hearts and homes. 


THE APPEAL OF CHINA’S WOMEN 
MISS FRANCES B. PATTERSON, TIENTSIN 


Ir has been said that China is the greatest mission field in the 
world. It is great in extent of territory, in population, in resources, 
in history, in its ancient civilization; but it is greatest of all to-day 
in opportunity. 

The Russo-Japanese war has set in motion forces that are in- 
calculable in their influence on the history of the world. 


“We are living, we are dwelling 
In a grand and awful time; 
In an age on ages telling, 
To be living is sublime.” 


Dr. Arthur Smith says that the changes now taking place in 
China are the most wonderful in the world. Think of a daily news- 
paper for women in Peking! Imagine an industrial department in 
the Tientsin prison, where the prisoners are taught useful trades, 
a proportion of income from sales being set apart to start them in 
their new trade when they are discharged! When the letter came 
telling of these marvelous changes, one could but think, Can this 
be China? Can this be Tientsin, whose prison formerly was a 
synonym for greed and unspeakable cruelty? One writes from 
Peking, “So many changes are taking place these days, and so 
many more are in the air, that it almost seems as though we lived 
in Chicago.” Another writes: “If we fail, the peace of the world 
is endangered; for China is in her most critical hour.” But every 
missionary believes in ultimate victory, for—— 


“Right is right, since God is God, 
And right the day will win. 

To doubt would be disloyalty, 
To falter were a sin.” 


One writes: “The key-note of our annual meeting was undying 
faith.” “Faith is confidence in the realization of one’s hopes; it is 
a conviction regarding things which are not yet visible.” “We are 
not of those who draw back, but are expecting the fulfilment of 
God’s promises.” 


348 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Back of wars and rumors of wars, back of sudden changes, of 
unrest, turmoil, and bloodshed, we see the unchanging, mighty 
purpose of our God. China has heard a ringing cry, “Awake, 
thou that sleepest!” Half awake, bewildered, she may strike at 
friend or foe alike; but in the end she will stand upon her feet. 
Shall we help, or hinder? This is our day of opportunity in China. 
How shall we meet it? 

The women of China share in the unrest, the heart-hunger 
that is apparent everywhere. 

Chinese officials are establishing schools for girls. Many young 
women have gone to Japan for education. There is more freedom 
in social intercourse. Women of rank visit the mission schools 
in Peking. “A duchess sat, with tears rolling down her face, list- 
ening to the essays of a graduating class, thinking how much richer 
and fuller were the lives of these educated girls, poor in this world’s 
goods, than was her own.” This is the dawn of a new day in China, 
a day of limitless possibilities for her women. 

One Woman’s Board calls for twenty-five young women now 
to fill places of imperative need. Ten of these are in China. This 
call could doubtless be duplicated by other mission boards. How 
great is our opportunity and our responsibility! The Master Him- 
self is calling to us through our Chinese sisters. God grant there 
are those here to-day who will hear and obey! 

Why do the women of China appeal to us? Because of their 
wrongs and sufferings? Because they are often unwelcome at birth, 
sometimes thrown away, or sold into slavery, tortured by crippled 
feet, betrothed in childhood, sent away to the mother-in-law’s home, 
driven to commit suicide to escape intolerable treatment, sick and 
suffering, with no proper medical care? Yes, for these things are 
dreadful. You have often heard about them, but they are not the 
kernel of the need. They are only the shell, the outward semblance, 
the physical need that is but the type of a far greater spiritual need. 
Why do the women of China appeal to us? Because they need 
our Lord Jesus Christ. They need Him, as Savior and Friend, as 
Master and Teacher; in joy and sorrow, in sickness and health. They 
need Him every moment in just the same way that we need Him. 
Think what it would mean to go down into the valley of the shadow 
without Him. Think what it would mean to see our loved ones go. 
What would life be worth to us without His help and counsel, His 
real and abiding presence? Chinese women are like us in so many 
ways. Do not think of them as very different. They are so real 
and so human. One is often amused over there to see the same 
types of character that one sees here. 

Why do the women of China appeal to us? Because of their 
resource and energy, their independence and real strength of char- 
acter. They tell a story of President Sheffield, of North China 
College, and a great military official, who is his friend. I met the 


THE APPEAL OF CHINA’S WOMEN 349 


general once during the Chinese New Year holidays. He is a 
large, fine-looking man, very liberal and progressive, and much 
interested in Western customs. One day, when calling, he was dis- 
cussing these. Suddenly he drew his chair very close to Dr. Shef- 
field and said, in a confidential whisper: ‘Tell me, is it true that 
in your country the woman and not the man is the head of the 
household?” Dr. Sheffield drew a little nearer, and answered in 
the same manner: “Well, I will tell you just how it is. Sometimes 
it is the one, and sometimes it is the other. It just depends on who 
‘is the stronger.” ‘“‘Ah!” and the general leaned back with a sigh 
of relief. “That is just the way it is with us.” 

In spite of the dead weight of bad customs, in spite of narrow 
and cramped lives, Chinese women often manifest a native strength 
of character that commands our admiration and respect. Isabella 
Bird Bishop, the great traveler, said in an address: “After eight 
and a half years of journeyings among Asiatic peoples, I say un- 
hesitatingly that the raw material out of which the Holy Ghost 
fashions the Chinese convert, and ofttimes the Chinese martyr, 
is the best stuff in Asia.” 

Why do the women of China appeal to us? Because of their 
faith, loyalty, and devotion under the most trying circumstances. 
One remembers a dear little girl in our school. An only child, 
her mother had taken a position as nurse in the next house to be 
near her. Her grandfather was a well-to-do farmer in one of our 
northern villages. Because he refused to give up Christ the Boxers 
stole everything that he owned and burned his home. He had to 
beg his way to Tientsin, and reached there very tired, hungry, and 
sad. He told his daughter-in-law what had happened. She felt 
just as we would if someone should come in here and tell us that 
our home was gone, and wept bitterly. The dear little girl put 
her arms about her mother and said: “Don’t cry, mother. If our 
earthly home is burned, we have a heavenly one. The Boxers can’t 
burn that, can they?” That dear little child could teach us a lesson 
in faith and love. An old Bible woman was going back to her vil- 
lage. She was urged to stay where she would be safe, but her reply 
was: “I must go back and strengthen the hearts of the women. 
You know I showed them the Jesus way. Some of them are afraid 
of the Boxers. I am not afraid. They can only kill the body. The 
soul will go straight home to Jesus.” A young teacher in a school 
near the Great Wall, in the absence of the American teacher, was 
left in charge of the pupils. When the outbreak came, influential 
relatives wanted to hide her, but she refused to leave the seventeen 
girls, who could not reach their homes. They hid in fields of tall 
grain, in caves of the mountains, wherever they could find shelter. 
They were hunted like wild beasts. Finally, after much wandering 
and suffering, they were captured and led away to a Boxer temple 
for execution. All the way this young teacher encouraged the 


350 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


school girls. She said, in substance: “You know how our dear 
Lord Jesus suffered and bled on the cross that we might have life. 
You know how the apostles, one by one, followed in His steps. 
We indeed are not worthy to die for Him, but we are willing and 
glad to do so, and will pray God to give us strength in this hour 
of trial.” The Boxers, enraged by her exhortations, threatened to 
kill her at once. They stopped the procession by the roadside, and 
without a tremor she offered her head to the sword, as though by 
her fearlessness to strengthen her companions for the coming trial. 
Do you at all wonder that not one—not even the youngest—would 
burn the incense, or bow down to the idol, but that all gave their 
lives for the Master? There were hundreds of similar good con- 
fessions. Again and again the Boxers said: “What is there in this 
Jesus Way to give weak women and children such hearts of cour- 
age?’ Do you know the secret? They “endured, as seeing him 
who is invisible.” “Whom having not seen, ye love; in whom, 
though now ye see him not, yet believing, ye rejoice with joy un- 
speakable and full of glory.” 

The Master does not call you and me to die for Him as He 
called these sisters in China. If He did, if such a time of testing 
could come to us here in America, I believe that there are thousands 
who would gladly give up life rather than deny their Lord and 
Master. He does not call you and me to die for Him; but He does 
call us to live for Him, to live the sort of life He wants us to live, 
whether it be here, or in China. Always we have found in the 
history of the Church that “the blood of the martyrs is the seed of 
the Church.” This is true in China. Although one-half the mem- 
bership of one great mission was swept away, by 1903 it was almost 
made good. Some churches doubled their membership. The aver- 
age increase was twenty per cent. It has been greater since then. 
The missionaries on the field are too few to care for the growing 
work. The great need is for more workers. Who will go? The 
Master is calling. Who will hear and obey? 

Do not think of this life as one of sacrifice. One missionary 
said of it: “They talk to me of sacrifice. I have made no sacrifice. 
My work has been a great privilege from first to last.” You will 
find itso. Hear His voice. He is calling us to live for Him; to live 
where He wants us to live; to do what He wants us to do; to be 
what He wants us to be. God help us to hear and obey. 


THE DEMAND FOR MISSIONARY STATESMANSHIP 
THE REV. ARTHUR JUDSON BROWN, D.D., NEW YORK 


STATESMANSHIP, in popular usage, has come to mean the larger, 
broader, more permanent view of events as distinguished from the 
smaller, narrower, more temporary view. It is therefore opposed 
to the provincial, the sectarian, the merely national. Aye! it may 
be opposed to what appears at the moment as the expedient, the 
prudent, and even the merciful. Christian statesmanship simply 
means that the view should have relation to those principles of 
righteousness which Christ inculcated. Indeed, the word Christian 
is superfluous in this connection except for emphasis, for all true 
statesmanship is Christian. 

This is but saying that Christian statesmanship means getting 
into line with God—discerning that beneath the apparently unor- 
ganized mass of human events runs the mighty undercurrent of His 
determination to establish the Kingdom of His Son. Toward this 
glorious consummation all things are tending, and with reference 
to it all history has its meaning. Ofttimes man has labored toward 
it ignorantly. Little did the scholarly Greek know in whose hands 
he was when he wrought out that marvelous language. Little did 
Alexander realize whom he was serving when he pursued his career 
of conquest. Little did the haughty Roman understand for whose 
benefit he was unifying the ancient world. But Greek and Macedo- 
nian and Roman were doing God’s work, and unconsciously, but 
none the less effectually, preparing the world for the founding of 
that Kingdom which was to “break in pieces and consume” their 
own kingdoms, and to “stand forever.” In like manner, it might 
be shown how the papacy and the monastic orders, wars and fam- 
ines, conquests and discoveries, have been used to further the pur- 
poses of the Almighty, and how true greatness belongs only to 
those men, and how permanent prosperity has come only to those 
nations that have recognized the divine purpose and brought them- 
selves into harmony with it. 

Such a thought lends to missions dignity and interest. It 
makes it the most broadening, the most fascinating of studies. It is 
not easy to see how the Christian statesman can avoid being an 
optimist, for everywhere he finds God ordering events, overruling 
the devices of men, and making all things to work together for 


35! 


352 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


good. He sees ofttimes the victory of evil and the defeat of good, 
an ever-changing pageant in which prosperity and desolation are 
strangely blended. But he also sees that through all the mighty 
current of God’s purposes sweeps steadily on, each storm that 
brings havoc to all else but quickens its forward movement; and 
he labors on, encouraged, inspired with faith in the future because 
with faith in God. 

So when any great event occurs, Christian statesmanship asks 
not so much what is the temporary disturbance, or even sacrifice, 
but what is its larger significance, what its relation to the ultimate 
aim of the Kingdom of God. Sometimes we can see that relation 
clearly. Sometimes we cannot see it at all. Then Christian states- 
manship believes that all will yet be well, because it believes in God 
who often “moves in a mysterious way, his wonders to perform.” 
It recognizes His omnipotence—guiding, controlling, overturning 
evil, establishing righteousness—the one stable, persistent force in 
the universe. Isaiah finely expressed it when he said (50:10): 
“Who is among you that feareth the Lord, that obeyeth the voice 
of his servant, that walketh in darkness and hath no light? Let 
him trust in the name of the Lord and stay upon his God.” That 
is Clfristian statesmanship. The strife of men may be awful, 


“But underneath them all, in deeper strain 

Binding the whole in smooth, unbroken rhythm, 
Is one low, marvelous voice, as thunder strong, 
Divinely clear, and sweet as heavenly bells, 

That pauses not, nor ever changes tone, 

But speaks unto the soul forevermore 

Its one eternal prophecy of peace. 

That wondrous voice, O God! is surely Thine; 

That self-same voice, Eternal God! is mine.” 


Foreign missions therefore is, in itself, in a high sense Christian 
statesmanship. It is based on the majestic universals of humanity, 
of duty, and of faith. It sees that Jehovah is not a national deity 
but a universal God, whose plan for the development of the race is 
world-embracing. It recognizes that right is not a thing of time, 
or of circumstance, but that which is universally and eternally true. 
It protests against self-centered activity, and summons to wide 
views and disinterested motives. The objection that we should not 
do so much for missions, on the ground that there is so much to do 
at home, is the reverse of Christian statesmanship. 

Christian statesmanship has relations to many of the phases and 
problems of foreign missions both at home and abroad. But we 
are more particularly concerned now with its relation to China. 
What does Christian statesmanship require in our attitude toward 
it at this time? 

I. First of all, surely, a reasonable appreciation of the posi- 
tion of the Chinese. They are neither fiends nor fools, but men of 


THE DEMAND FOR MISSIONARY STATESMANSHIP 353 


like passions with ourselves. Physically, mentally, and morally, they 
differ from us only in degree, not in kind. They have essentially 
the same hopes and fears, the same joys and sorrows, the same 
susceptibility to pain, and the same capacity for happiness. Are we 
not told that God “hath made of one blood all nations of men’’? 
Christian statesmanship rises high above all barriers of caste or race, 
and sees in the Chinese a man, that back of almond eyes and under 
a yellow skin are all the faculties and the potencies of a human 
soul. It grasps the great thought that the Chinese is not only a 
man, but our brother man, made like ourselves in the image of 
God, 


“Heir of the same inheritance, 
Child of the self-same God, 

Who hath but stumbled in the path 
We have in weakness trod.” 


Grant that many of the Chinese are degraded. Ruskin reminds 
us that the filthy mud of the street of a manufacturing town is 
composed of clay, sand, soot, and water; that the clay may be puri- 
fied into the radiance of the sapphire; that the sand may be devel- 
oped into the beauty of the opal; that the soot may be crystallized 
into the glory of the diamond; and that the water may be changed 
into a star of snow. So man in Asia, as well as in America, may, by 
the transforming power of God’s Spirit, be ennobled into the kingly 
dignity of divine sonship. We shall get along best with the Chi- 
nese, if we remember that he is a human being like ourselves, 
responsive to kindness, appreciative of justice, and capable of moral 
transformation under the influence of the Gospel. He differs from 
us, not in the fundamental things that make for manhood, but 
only in those more superficial things that are the results of environ- 
ment. 

Now these Chinese brother men have been grievously wronged. 
European nations have seized their territory, have extorted conces- 
sions, have bullied and mistreated them outrageously. As for the 
treatment of Chinese immigrants in the United States, let us frankly 
admit that it has been iniquitous. We rejoice that President Roose- 
velt has given the weight of his great influence to the movement 
for better treatment of the Chinese, and in this he represents an 
overwhelming majority of the best people of our country. 

It is true that the majority of the American people do not deem 
it wise to open doors to Chinese laborers, but we know that the 
Chinese government does not ask this. The question at issue relates 
solely to Chinese of the better class. Labor leaders declare that 
their unwillingness to have the exclusion laws so modified as to 
admit Chinese who are not laborers is that so many coolies gain 
fraudulent entrance on pretense of being merchants or students. I 
submit that the number of coolies who can successfully evade a 
rigorously enforced law is insignificant. I honor our great labor 


354 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


leaders, but they do not put the cause of labor in a dignified position 
when, for the sake of excluding a comparative handful of Chinese 
coolies, they ask the American people to continue a policy that 
belies our historical attitude toward the nations of the earth, that 
cripples our trade, that destroys our opportunity to educate the 
young men of China, that arouses the just resentment of a great 
people, and that is glaringly inconsistent with justice, with honor, 
and with the “square deal’ on which we are wont to pride our- 
selves. 

The fact that Western nations have not treated the Chinese 
fairly is not a justification of some of the methods of retaliation that 
the Chinese have adopted. If there were time, it would be easy 
to speak strongly and at length on this point. But suffice it for 
our present purpose that there are two sides to this question, and _ 
that, appreciating the force of that race prejudice from which even 
Americans are not wholly free, and which we know to exist in an 
intense form in China, Christian statesmanship will, as far as prac- 
ticable, avoid those acts and policies which needlessly offend the 
Chinese and limit our influence over them. There are, of course, 
many points on which we cannot yield, but even on them we can be 
wise and tactful as well as firm and conscientious. 

II. Secondly, Christian statesmanship discerns that the pres- 
ent agitation in China is not, like the Boxer Uprising, a blind and 
furious reaction against progress; it is rather a sign of progress 
itself. China is undergoing vital changes. The substitution of 
modern subjects for the literary examinations, the provision for 
provincial colleges and schools, the abolition of cruel forms of pun- 
ishments, the reconstruction of the judicial system, the reorganiza- 
tion of the army and navy, the development of a vernacular press, 
the extension of railway, telegraph, and postal facilities, the foreign 
education of Chinese youths—these and other movements that might 
be mentioned, are of vast import, not only to China, but to the 
world. It is not surprising that such reforms are stirring the pro- 
foundest deeps of the Celestial Empire. Reason tells us that a 
nation representing nearly one-third of the human race cannot 
undergo vital changes without more or less disturbance—the clash 
of action and reaction, the breaking up of venerable customs, and, 
in places, the violence of excitable or lawless men. But the stir- 
rings of life are better than the lethargy of death, appalling though 
some of its first manifestations are. “China,” in the language of the 
Chinese Minister to the United States, “is determined to get in 
touch with the modern world, to catch step with the march of pro- 
gress intellectually, materially, and spiritually.” We are concerned 
for the safety of devoted missionaries, but when we look at the 
question in its larger relations, we cannot fail to see that the real 
meaning of the present agitation is that China has awaked. Aye! 
a new China is emerging. 


THE DEMAND FOR MISSIONARY STATESMANSHIP 355 


“The rudiments of empire here 
Are plastic yet and warm; 
The chaos of a mighty world 
Is rounding into form.” 


III. Thirdly, we should press the work more tactfully and more 
firmly.than ever. This is not a time to hesitate, but a time to ad- 
vance. We cannot leave to the trader and the soldier the work of 
guiding the Chinese in this supreme hour. The urgent need is for 
spiritual leadership. The evangelistic and medical work are more 
needed than ever at this time, but perhaps Christian statesmanship 
will place the largest emphasis on the development of the Chinese 
Church and the training of a Chinese ministry. Not only are the 
Chinese more easily converted by their own countrymen, but the 
time is coming when the Chinese Church will demand and obtain 
independence of foreign control, as the Japanese Church is already 
claiming it. Everything then will depend upon the kind of Chinese 
who will lead. We can determine that now. Christian statesman- 
ship will take heed. It will give adequate equipment to educational 
institutions in China, and it will not fail to recognize the significance 
and the opportunity presented in the present disposition of Chinese 
young men to seek an education in other lands. Shall we not mold 
for God these coming leaders of the new China? 

IV. Finally, we should not be dismayed, no matter what 
tumults may yet occur. Christ expressly told His disciples that they 
should hear of wars and rumors of wars. But He added: “See that 
ye be not troubled: for all these things must come to pass, but the 
end is not yet. . . . This gospel of the kingdom shall be preached 
in all the world for a witness unto all nations; and then shall the 
end come.” The eternal purpose of God comprehends China as 
well as Europe and America. He did not create those hundreds of 
millions of human beings simply to fertilize the soil in which their 
bodies will decay. He has not preserved China as a nation for 
nearly half a hundred centuries for nothing. Out of the apparent 
wreck, the new dispensation will come, is already coming. Fright- 
ened men thought that the fall of Rome meant the end of the world, 
but we can see that it only cleared the way for a better world. Pessi- 
mists feared that the violence and blood of the Crusades would ruin 
civilization, but instead they broke up the stagnation of the Middle 
Ages and made possible the rise of modern Europe. The faint- 
hearted said that the Sepoy Mutiny of 1857 and the Syria massacres 
of 1860 ended all hope of regenerating those countries, but in both 
they ushered in the most successful era of missions. So in 1900 
Christendom was appalled by the horror of the Boxer Uprising. 
Some were discouraged, because the air was filled with the deafening 
tumult and the blinding dust and the flying débris. Many lost 
heart and wanted to sound a retreat because some of God’s chosen 
ones were crushed in the awful rending. But we now see that the 


356 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Boxer Uprising was the hammer of God which did in months what 
would otherwise have taken weary generations. We heard above 
the wild clamor the new call to utilize the larger opportunity that 
resulted. And did it not come? Has not the advance since 1900 
been greater far than in any preceding half decade since Morrison 
entered China? So it will be in still larger measure in the coming 
half decade. What if there are storm clouds in the horizon? When 
Paul said, “None of these things move me,” the things to which he 
referred would have moved most men for they were “bonds and 
afflictions.” The future was dark, He did not know what things 
were to befall, except that they were to be grievous. And yet he 
was conscious of a clear call of God to go forward, to move straight 
to the place where the troubles were. He did not change his 
plans or wait until some more favorable time, or seek some 
safer place, or easier work. Even when his friends “wept sore,” 
and lamented that he was going to his death, he would not swerve 
an inch. “None of these things move me, neither count I my life 
dear unto myself, so that I might finish my course with joy, and 
the ministry which I have received of the Lord Jesus, to testify the 
gospel of the grace of God.” 

So the modern missionary often finds that obstacles are formid- 
able, that difficulties are many, that problems are perplexing, while 
at times dangers are imminent. The temptation to discouragement 
is strong. Sometimes as I read the letters which come to me from 
the more than 400 missionaries with whom I correspond, I am op- 
pressed almost beyond measure by anxiety for them. In our widely 
extended work, there is always trouble somewhere. And yet I 
think of Paul, who, in the face of dangers and difficulties equally 
formidable calmly said, “None of these things move me.” I go 
bound in the Spirit; I hear the voice of God summoning me to go 
forward; I see the form of my Master walking before me with bleed- 
ing feet and anguished face and summoning me to follow in His 
steps; and I will go and trust Him for all that may come to me. 

Shall we not seek to enter more and more into that spirit? 
Shall we-not ascend that spiritual mountain top from whose region 
of calms we can look down upon the tumults and anxieties of this 
present world and say with a great peace in our hearts, “None of 
these things move me,” because we are co-workers with God; and 
if God be with us who can be against us? Let us say to the 
Churches with no uncertain voice that their great work in the 
twentieth century is to plan this movement on a scale gigantic in 
comparison with anything that has yet been done, and to grapple 
intelligently, generously, and resolutely with the stupendous task 
of Christianizing China. 


“Blind unbelief is sure to err, 

And scan His work in vain; 
God is His own interpreter, 

And He will make it plain,” 


SPIRITUAL POWER 
FRANK A. KELLER, M.D., CHANG-SHA 
I. THE NEED AND ITS SUPPLY 


In the soul of every earnest child of God, as he comes in con- 
tact with the stubborn sinfulness of the world, there must be an 
ever-increasing longing for some power that will enable him to 
overcome this awful sin, and so to satisfy the heart of Jesus Christ. 
Add to the natural sinfulness of man the blinding and degrading 
influences of thousands of years of superstition and idolatry, and 
the missionary who faces such a problem finds the longing for 
power deepened and intensified as he realizes more and more his 
own utter inability to accomplish any part of that marvelous com- 
mission of Jesus Christ’s, “Go ye therefore, and make disciples of 
all the nations.” 

The work of the missionary is not merely to preach the Gospel; 
he must fight a battle. Not a battle with men, not a battle with 
Confucianism, Mohammedanism, Buddhism, or idolatry in any form, 
but a battle with “the prince of the powers of the air,” (Eph. 2:2). 
“For our wrestling is not against flesh and blood, but against the 
principalities, against the powers, against the world-rulers of this 
darkness, against the spiritual hosts of wickedness in the heavenlies.” 
(Eph. 6:12). Our battle, then, is with forces of spirits, and for this 
battle we must have spiritual power. And fortunate is the warrior 
who early in the campaign apprehends both the reality and the per- 
sonality of the spiritual powers against whom he must contend with- 
out ceasing. 

Great as is the need of power, still greater is the supply. From 
cover to cover this Book is filled with proofs, both indirect state- 
ment, and illustrative fact, of the mighty spiritual power which God 
has placed at our command. That day on which Moses with Aaron 
and Hur went up on the mountain top, and Joshua led the hosts of 
Israel against the Amalekites, what gave Israel the victory? Was 
it her military training? No, she had none. Was it her superior 
armament? No, it could hardly have been worse. It was spiritual 
power, and that alone. For when Moses’ hands were held up by his 
two ministers, Israel prevailed, and when they dropped, Amalek 
prevailed. Again, it was not by the seven days’ marching around 


357 


‘ 
358 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the city, nor by the blowing of the trumpets, that the walls of 
Jericho were thrown down, but by this same spiritual power. And 
the power that defeated the armies of Amalek and overthrew the 
walls of Jericho can also overthrow the walls of idolatry, supersti- 
tion, and sin and can defeat “the prince of the powers of the air’ 
against whom we fight. On that great day of Pentecost, what en- 
abled men to speak as never before, so that on one day 3,000 turned 
as one man to Christ? Was it eloquence? Was it learning? No, 
they who spoke that day were “unlearned and ignorant men;” but 
they were men who had come under the influence of that “rushing 
mighty wind,” and they had the spiritual power of which we speak. 

We may have culture, training, modern methods, and ideal 
equipments, but unless we have this spiritual power all will be use- 
less. With it, on the strength of Christ’s own words, the man of 
faith will be able to move mountains, and for such an one nothing 
will be impossible. 


II. WHAT IS THIS SPIRITUAL POWER? 


There is a remarkable word in Micah 3:8, “I am full of power.” 
Is that not a wonderful statement for a man to make? “I am full 
of power, even the Spirit of Jehovah,” as the margin of the Standard 
Version reads. Spiritual power, then, is no less than God Himself. 
Last Summer at Keswick, the Venerable Archdeacon Madden, in 
an address on “The Fulness of God,” pointed out four steps to this 
fulness as brought out in that sublime prayer of Paul for the Ephe- 
sians. (Eph. 3:14-19). 1. “That He would grant you, according 
to the riches of his glory, that ye may be strengthened with power 
through his Spirit in the inward man.” And of this power he said: 
“The Holy Spirit gives to you and me new potentialities. new pow- 
ers, new energies, new gifts, so that we stand forth not in our own 
strength, but in His. . . . And this strengthening by God’s 
Spirit in the inward man, this baptism that fires and fortifies, is not 
only for resistance to evil, but that we may go forth conquering 
and to conquer.” 2. “That Christ may dwell in your hearts by 
faith.” 3. “That ye may be strong to know the love of Christ.” 
And, 4, “That ye may be filled unto all the fulness of God.” “And 
the Incarnation,” adds the Venerable Archdeacon, “brings this 
message to you and me, that we can be ‘filled unto all the fulness of 
God.’” Then St. Paul continues, “Now unto Him that is able to 
do exceeding abundantly above all that we ask or think, according 
to the power that worketh in us.” God Himself working in us, and 
through us! God, of whom Jeremiah (32:17) affirms, “Ah Lord 
Jehovah! .. . there is nothing too hard for thee.” As Dr. Stearns of 
Germantown often says, “There are no difficulties if we remember 
Genesis 1:1, ‘In the beginning God.’” And of this God we are told 
in 2 Chron. 16:9, “The eyes of Jehovah run to and fro throughout 


SPIRITUAL POWER 359 


the whole earth, to show himself strong in the behalf of them whose 
heart is perfect toward him.” 


Ill. THE MANIFESTATIONS OF SPIRITUAL POWER 


In the next place, let us notice four ways in which this spiritual 
power works, or manifests itself: (1) By the preached Word; (2) by 
the active personal life; (3) by silent personal influence; (4) by 
distant influence, as through prayer. Let me illustrate each point. 

(1) A young Chinese Evangelist was preaching the Word. A 
besotted ex-official happened into the service. He came a second, a 
third, a fourth time. Though the sermons were most simple, the 
Word lodged in his heart; he was saved; he grew wonderfully as 
he studied the Word, and to-day he, too, is an evangelist, the leader 
of a church composed of those whom God has used him to lead to 
Christ—God working through the preached Word. 

(2) A rough Hu-nan soldier became a Christian. A few months 
later his wife confessed faith in Jesus and asked for baptism, though 
she had seldom been able to attend church. When asked how she 
had come to believe, she replied: “Oh, my husband is so changed; 
he is so tender, loving, and kind to me and to the children now, and 
I want the same power in my life’—-God working through the ac- 
tive personal life, by love. We often speak of 1 Corinthians 13 as 
the love chapter; but did you ever think of it as the power chapter? 
Read it with that thought in mind. All else may fail, but that chap- 
ter tells of a power that never fails, and that power is love. In our 
work in China, there can be no spiritual power without genuine love. 
If we find ourselves looking down upon the people as our inferiors, 
instead of loving them as brethren, we will find that we have no 
spiritual power over them, either to bring them to Christ, or to lead 
them on to a fuller knowledge of God. 

(3) Two years ago, a man, formerly a missionary, went to China 
and visited an inland station. While there he was escorted by some 
soldiers in a small boat to a place down the river. They encoun- 
tered a heavy storm, but at last reached the banks in safety. Some 
time after one of those soldiers gave his heart to Christ, and he said 
that the joy and peace on that visitor’s face during that storm had 
shown him that there was a power of which he knew nothing, and 
had led him to give his heart to God—God working through silent 
personal influence. His mighty power, wholly apart from word or 
act, through the holy sweetness of His servant’s face brought that 
soldier to Himself. 

(4) A little mission church in Albany, N. Y., felt a deep burden 
for the work in Chang-sha, China; and so they gave themselves to 
prayer and prayed on till they had an assurance of an answer. Then 
they wrote to the missionary and asked what had happened. At 
that very time the members of the church in Chang-sha had become 


360 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


burdened about the unevangelized outlying districts, and for a week 
they gathered daily for prayer to learn of God what He would have 
them do. Then in a public meeting, twenty-one of them promised 
to devote time, some one day, some two days, three days, and four 
days a month, outside of Sundays, to preaching the Gospel to the 
heathen in the country districts about them—God working through 
prayer, working mightily over a distance of 13,000 miles. 

In each of these four ways we may confidently expect spiritual 
power—even God in all His fulness—to work through us. And if 
by contact with us a soul is saved, or a Christian is helped into a 
higher life, two things are true. (1) Power has gone forth from us. 
The Holy Spirit has worked from His throne within. And (2) 
Satan, our personal adversary, has suffered a defeat. There has 
been a most real conflict, a pitched battle, even though we have been 
unconscious of it, and another victory recorded for the Lord of 
Hosts. 

IV. HINDRANCES TO SPIRITUAL POWER 


If spiritual power is so important; and if God is so willing 
to supply it, why do we not all have it? What things hinder? In 
the opening session of this Convention Mr. Speer said, “We need 
from without us a great power.” And then he, as well as Mr. Mott 
in that same session, named some of the hindrances to power. May 
I suggest that we all read their addresses prayerfully with this 
thought in mind? 

The first great hindrance to spiritual power is sin. Why did 
that army, so victorious at Jericho, suffer such overwhelming defeat 
at Ai? Solely because sin had been allowed to come into the camp. 
The second hindrance is our lack of knowledge of the power at our 
disposal. Christ said, “Ye do err, not knowing the scriptures, nor 
the power of God.” (Matt. 22:29). May I beg of you, when you 
return to your college, or to your home, to take your Bible and con- 
cordance, and prayerfully consider all that God has to say about 
power? And then believing what He says and receiving what He 
offers, go out rejoicing in His strength. The third hindrance is 
disobedience. Oh, the awful hopelessness of the penalty that God 
told Israel would surely follow disobedience! “I will make your 
heaven as iron, and your earth as brass; and your strength shall be 
spent in vain” (Lev. 26:19, 20). Other hindrances we can merely 
mention and then pass on, namely, selfishness, pride, envy, confi- 
dence in our own ability or plans. May God help us to search our 
hearts to see if these, or other hindrances to spiritual power, lurk 
in them, and we labor in vain. 


V. HOW TO OBTAIN SPIRITUAL POWER 


But how are we to obtain spiritual power? (1) We must 
have our lives in line with God’s will. There can be no spiritual 


SPIRITUAL POWER 361 


power without that. And that is what many must face in this Con- 
vention. God’s will for lives will be made plain; oh, yield to Him, 
for the whole life will be weakness, and all work will be as “wood, 
hay, and stubble” unless this is done. 

(2) We must realize our need, working, so far as our own 
strength is concerned, “in weakness, and in fear, and in much trem- 
bling.” (1 Cor. 2:3). 

(3) We must be truly humble, seeking only the glory of God. 
“Most gladly therefore will I rather glory in my weaknesses, that 
the power of Christ may rest upon me. Wherefore I take pleasure 
in weaknesses, in injuries, in necessities, in persecutions, in dis- 
tresses, for Christ’s sake; for when I am weak, then am I strong” (2 
Cor. 12:9, 10). 

(4) We must know God. “The people that know their God 
shall be strong, and do exploits.” (Dan. 11:32). The Rev. Pre- 
bendary Webb-Peploe said recently: “The true believer has no right 
to say, ‘It is impossible,’ for, ‘With God all things are possible.’ I 
have known people to say, ‘For others this is easy, but for me it is 
impossible, I have certain infirmities;’ and yet there stands Jesus 
Christ face to face with that man saying, ‘My grace is sufficient for 
thee.” If a man realized his privileges and duties he would say, 
‘Most gladly therefore will I glory in my infirmities, that the power 
of Christ may rest upon me.’ Cannot I challenge your unbelief, 
and charge you to put belief into action, and go forth to experience 
and manifest the mighty power of God in every single detail of life?” 

(5) We must abide in Christ. “He that abideth in me, and I in 
him, the same beareth much fruit; for apart from me ye can do 
nothing.” (John 15:5). 

(6) We must feed on God’s Word. God has given us this Word 
with the definite purpose “that the man of God may be complete, 
furnished completely unto every good work” (2 Tim. 3:17). And 
that is power. 

(7) We must be diligent. In spite of the fact that the power 
is all of God, there is no power for the sluggard. Paul urged Tim- 
othy to “give diligence to present thyself approved unto God, a 
workman that needeth not to be ashamed.” (2 Tim. 2:15). And 
again: “Be diligent in these things; give thyself wholly to them; 
that thy progress may be manifest unto all.” (1 Tim. 4:15). And 
God, when telling Israel of His infinite strength and inexhaustible 
resources and of all He was planning to do for them, added, “Yet 
now be strong, O Zerubbabel, saith Jehovah; and be strong, O 
Joshua, son of Jehozadak, the high priest; and be strong, all ye 
people of the land, saith Jehovah, and work; for I am with you, 
saith Jehovah of hosts.” (Haggai 2:4). 

(8) We must pray. Shall we not, as we realize the spiritual 
nature of the conflict, the great need of spiritual power, and the 
blessed possibilities of victory, with new longing and new faith 


362 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


adopt St. Paul’s words as our own: “I bow my knees unto the 
Father, from whom every family in heaven and on earth is named, 
that he would grant you, according to the riches of his glory, that 
ye may be strengthened with power through his Spirit in the inward 
man; that Christ may dwell in your hearts through faith; 

that ye may . . . know the love of Christ which passeth knowl- 
edge, that ye may be filled unto all the fulness of God. Now unto 
Him that is able to do exceeding abundantly above all that we ask 
or think, according to the power that worketh in us, unto Him 
be the glory in the church and in Christ Jesus unto all generations 
for ever and ever. Amen.” (Eph, 3:14-21). 


CHINA’S APPEAL TO LIBRE 
THE REV. HENRY W. LUCE, WEI HSIEN 


As you have heard these men and women from their fields of 
labor speak to you, I wonder if you have felt the force, as I have, of 
those words that Frederick W. Myers puts in the mouth of the 
Apostle Paul? 

“Oh, could I tell, you surely would believe it! 
Oh, could I only say what I have seen! 


How could I tell, and how could you receive it? 
How, till He leadeth you where I have been?” 


As I have heard these missionaries speak of China, I know that 
their hearts were bursting with the thoughts and words and pictures 
that they longed to give to you. And yet what do we with this kind 
of vision, and why are we assembled here to-day? Why, but to make 
those who have not been to China, under His power, see the things 
which we have seen? 

The facts about China, the facts about other lands, we shall get 
in the coming days; we ought to think about them and pray about 
them. But after all, how many facts do we need in order to decide 
the great question that is facing many of you to-day? Some of those 
who have decided to go into this work may never have read a mis- 
sionary book but have only heard a few facts. 

Practically half the world has never heard of Jesus, and half 
of that half is in China. Half the world knows nothing of what 
Jesus means to the life; half the world has never seen one who loves 
Jesus; half the world has never been called to follow Him. These 
simple facts, out.of the mass of facts you hear, ought to be enough 
to bring you to a consideration of where Jesus wants you to put 
your life, 


CHINA’S APPEAL TO LIFE pad eg 


Then where are the claims for law? Where are the claims of 
medicine at home? What are the claims for business and of teach- 
ing? If you go to China, there will be no client running around 
here trying to find you, a lawyer. I know that if you go to China 
as a business man, the American business world is not going to 
suffer. “But,” some one says, “‘shall we not go into business to help 
the Chinese to make money for himself, to stimulate trade with the 
East?” Yes, if God calls you. Some men go into business in the 
same spirit in which we go to China. We bless God for such men. 
Yet I know that those very men would say just what one young 
man did say in a convention like this, “If I had attended such a 
meeting as this when I was young, I would have gone as a mission- 
ary.” And you recall those words of Spurgeon, “If God intended 
you to be a missionary, I should not want you to dwindle down into 
a king.” I do not say that you ought to go as a missionary. If by 
turning over my hand I could send you forth from this church, as 
you will go in a few minutes, with the purpose to go, I would not 
do so; I do not know that you ought to go. I only know that every 
one must take these simple facts and, with our hearts laid bare 
before God, ask His help to interpret these facts to our hearts and 
lives 

I wish that I might have time to say more; to tell you of some 
men whom I have met who gave clear indication that their missing 
the plan of God hindered their lives. We have in China now a 
physician who, after twenty years of indecision, finally came out to 
the field. Twenty years lost on the language, and after all, going. 
But God is blessing his labors there, even after all these years, and 
is giving him souls. 

Are we afraid of God’s will? Fear! Why that is heathenism in 
our lives. The basis of heathenism is fear. The average Chinese, 
where we would write “God is love,” would write, “God is fear.” 
We who believe that God is love, shall we not act upon that belief 
and show that we are the Lord’s? If there is one fact especially 
true in our lives, it is that some of us may miss the plan of God for 
our lives. We ought to pray and hope that we may not miss that 
plan. In John’s Gospel you will find these words, “Other sheep I 
have, which are not of this fold.” He is talking about the other 
sheep, and then He adds these wonderful words, “Therefore doth my 
Father love me”—just as if He had never loved Him before— 
“Therefore doth my Father love me, because I lay down my life.” 
O, may you and I draw down from God that kind of love upon our 
lives because unreservedly, unfalteringly, we give our lives! 


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INDIA 


Signs of Spiritual Awakening 

Work for the Women 

Medical Opportunities 

Educational Work 

Mass Movements 

Some Statistics and Deductions Therefrom 


India’s Clamant Appeal 


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SIGNS OF SPIRITUAL AWAKENING IN INDIA 
THE REV. W. B. ANDERSON, M.A., SIALKOT 


SoMETIMEs when we think of the conversion of non-Christian 
lands to Jesus Christ and of the mighty powers that are being 
brought to bear upon these lands to turn them to our Lord, our 
thoughts turn to our missionary boards and to the missionaries 
whom we have sent to labor in those lands. But I wish to-day that 
we might remember that Jesus Christ Himself has prepared an 
agency in the world with which he is going to evangelize it, with 
which he is going to call His own and bind them into one; and 
that instrument is the Church of Jesus Christ. 

When we speak about a spiritual awakening, or revival, or 
spiritual quickening, in any land, it must be connected with the 
Church of Jesus Christ. Perhaps some of you have noticed in the 
daily papers even of America, that there has begun a mighty move- 
ment, a great awakening in India. I have been asked to speak for 
a few minutes on the signs of this spiritual awakening. I wish to 
mention four of these. 

1. One sign, perhaps the first, of the awakening there is this, 
that some men in the land of India have had a new vision of God. I 
cannot tell you how fundamental this is beginning to seem to me in 
all thought of revival in any church in any land, or in the life of any 
individual. Isaiah was mightily quickened and revived in a day, and 
the cause was this, that he had a vision of God and then he had a 
vision of himself and then he had a vision of a great need. To-day 
over in India, men are having a vision of God. This new vision of 
God has been growing until a band of men and women through- 
out the Empire have caught the vision and have been drawn nearer 
to Him, and their souls have been filled with something of the love 
of God, and it has meant something that they had not dreamed of 
before. 

One of the foremost missionaries in India went there well 
equipped with a university education and was a godly man. That 
man has said of himself, “When I went to India, I went out in the 
spirit of real sacrifice.” I wish the volunteers might remember that 
it is not enough for a man to come and lay down his life upon the 
altar of sacrifice for foreign service. There must be something 
below this, for that man had a further testimony. He said that 


367 


368 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Luther Caming took him one day up into his study, and opening 
his study window, he showed him a land of promise of which he had 
never thought before. He said that a new hunger came into his 
soul for God, and that day the new vision of God came. And away 
in the north of India to-day that man is still living, never having 
lost that vision, and his name is among the princes who are leading 
in this great spiritual movement. 

2. Another sign of spiritual awakening is the mighty tide of 
prayer. Perhaps five or six years ago a company of missionaries 
in South India met together at a hill station, and they decided that 
the time had come to begin to pray definitely for a mighty revival 
in the Indian Church. They issued a prayer circular, and every 
month it came up to us in the north, under the shadow of the Hima- 
layas, and we began to pray. Then it was sent to England and 
Wales and the States and to Australia, and men began to pray 
everywhere that the Church of India might have a real quickening. 
And to-day, as the sun rises on India and later shines on Great 
Britain and the United States and Australia, I do not believe that 
there is a single hour that He is not looking down on some one 
who is definitely praying for a mighty revival in the Indian Church. 
Two years ago up in the Punjab, two or three missionaries gath- 
ered together, and they had such a burden upon their hearts that 
they said: “It seems to us that the thing to do is to agree together 
that we are going to set aside at least half an hour a day to pray 
definitely for an awakening, and that we personally are going to 
try to interest other people in this movement that they, too, may 
begin to pray definitely.” After three or four months perhaps 
thirty-five people had joined themselves together in this way, pray- 
ing definitely at least a half hour a day, that there might be a mighty 
awakening in the Punjab Church. And after two years, over a 
hundred people are banded together praying this definite prayer. 

3. The third sign of spiritual awakening in India is the great 
conviction of sin in the Indian Church. Necessarily, when a man 
has a view of God, he is going to be convicted of sin. When a man 
is convicted of sin he is going to put sin away. And this is what 
is going on in the Indian Church to-day. A year ago last August, a 
company of people came together; two native workers had been 
‘praying for three years for a convention, that the evangelists and 
missionaries might really be baptized with the Spirit of God; and 
with the burden of India laid upon their hearts, they came together 
to bring a blessing to the evangelists and their Bible teachers. While 
they were gathered together, the leaders came together one night 
in a tent and they began to pray for all those gathered there. Many 
of those leaders and speakers were so mightily convicted of sin 
that they were actually brought down upon their faces together there 
in the dust, crying out to God for conviction of sin and for quicken- 
ing from God. 


SIGNS OF SPIRITUAL AWAKENING IN INDIA 369 


In the convention that met in the same place last August were 
missionaries and native leaders who said that this thing was not 
according to the Spirit of God, and they came to withstand men 
who led others to confess their sins and ask for prayer in public. 
Such tides of prayer went up from that convention as I never have 
heard before. Our leaders came over there and it seemed that the 
things done by those men who prayed were beyond their physical 
strength. Men went together into a little room that had been set 
apart for prayer and continued there for ten days and ten nights, 
going out a little while to get something to eat, or for a little fresh 
air and then coming back again, and all the sleep they got was on 
the floor of that prayer room. We may call that fanaticism if we 
will, but to them it meant the burden of India laid definitely upon 
their hearts and they could not do otherwise. Perhaps the fourth 
or fifth day of that meeting there came such an awakening as I 
have never read of before outside of the Acts of the Apostles. An 
accomplished, well-educated young girl arose and told something 
about her own life. She asked for prayer for the cleansing of her 
life, and the whole convention broke down under the burden of that. 
The Spirit of God swept over that whole assembly, and for days and 
nights thereafter the sound of prayer and of great rejoicing and 
thanksgiving went out from the grounds on which that convention 
was held. On the last morning all seemed to be gathered in little 
bands, and they followed the roads to their own villages, one band 
after another, singing their own songs. Finally all had gone but 
one poor old man who came up to one of the leaders of the con- 
vention and he said, “Sahib, every single man has gone away with 
a blessing, except myself.” This leader took the old man aside 
under a tree and put his arm around his old, ragged form and said, 
“Well, now, brother, we will just kneel down here and you can 
have the blessing too.” He prayed and the old man was mightily 
convicted of sin and gave his will over to God. And they said that 
he went away the happiest man who left the grounds. 

4. The fourth sign of a spiritual awakening in India that I wish 
to notice is the infilling of God’s spirit in the Indian Church. 
Now we can talk about this in different terms. You and I believe 
that it means this—that a man becomes obedient to God and gives 
his life over to Him and that God then comes in and possesses his 
life. That is what is taking place in India. Sometimes this works 
strange things in a man’s life. If we had been present at Pentecost 
when the Spirit was poured out and men spake in tongues, perhaps 
some of us believers might have agreed with those who said that 
they were full of new wine. If we believe in the Acts of the Apostles, 
if we believe in the mighty things that the Spirit of God has done in 
men, we have to believe that as He works in the Indian Church 
and among the Indian people, He is going to work in His own way. 
There are wonderful things being witnessed over there. Little chil- 


370 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


dren are being filled with love and with a burden for souls. One of 
our missionaries writes that as she was going out through the com- 
pound, she saw a group of children singing praise to God. She 
said, “What are you doing ,children?” and a little lad said, “Miss Sa- 
hib, haven’t you heard of the miracle that has been worked out here ?” 
She replied, “What do you mean? What miracle has been wrought 
here?” He answered, “The Holy Spirit has been up here to-day.” 

I heard about another missionary who came down to the Pres- 
byterian annual meeting in the Punjab and stated that the thing 
which he desired was that men would learn to associate their little 
cnes with them in prayer and in praise. He said that the case of a 
native servant was laid upon the heart of one little boy seven or 
eight years old, and he came to his parents several times during one 
day and asked that they might kneel together and pray for that 
native servant; and it was not long until the native servant was 
brought to Jesus Christ. 

I would like to say one further word in closing, and that is, 
that the Church in America, and particularly the student volunteers, 
sustain a peculiar relation to this awakening in India. May God 
grant that every volunteer who goes out may have this vision of 
God before he leaves our shores, and that he may not have to live 
through years of shame and defeat before he finds out that all his 
preparation in the home land amounts to nothing, unless he has 
come into the place where he has had the vision of God and the 
vision of the need of India. It seems to me to resolve itself into this 
one thing, that if we are really going to do anything for God in 
missionary work, we are to do it by a mighty passion in our lives. 
And that is what has come into the Church in India in these days— 
a mighty passion for God and a mighty passion for lost souls. No 
man ever did anything great yet who was not empowered and con- 
trolled by a mighty passion of some sort, and my prayer all these 
days here in Nashville is that the volunteers may have such a vision 
of God that they will see Him as He is, and that their souls may 
go out in a mighty passion for God; and then that they may see this 
whole world as it is, and that their hearts may go out in a mighty 
longing for this lost world. In that way, they may become the link 
between a lost world and God himself. 


WORK FOR THE WOMEN OF INDIA 
MRS. ALICE MCCLURE, RAWAL PINDI 


I want to speak to you especially as to the condition of the 
heathen women. I suppose that when we follow the Lord Jesus 


WORK FOR THE WOMEN OF INDIA 371 


Christ and have given ourselves wholly to Him, we are new crea- 
tions in Him—that there is neither male nor female, but we are all 
new in Christ Jesus. Yet there is a sense in which only women 
can lead women, and this is especially true in India. It seems to me 
that after we have had a real vision of God and have realized the 
awfulness of the sin and degradation that has been in our lives and 
would still be there if it were not for the Lord Jesus Christ, then 
we have a great compassion for these multitudes who have never 
known of the Lord Jesus. Think what your life would be if you 
did not have the Bible; if you had no true idea of God, of His purity 
and holiness; if you had no church services at all; if you had no 
pastor who could teach you God’s Word; if you had no opportunity 
of studying the Bible! How would you be able to resist temptation? 
Yet that is the life of nearly every Hindu and Mohammedan. 

I cannot tell you very much about the sin of India, but I wish 
we might look at it for a little while. The women there are taught 
so very little and know so little of the great outside world that we 
might wonder if it were possible for them to know much about sin; 
and yet in their lives we find sin entrenched. Every human being 
is given certain faculties of the soul. The Indian women are born 
with these faculties, but they are so bound by sin that they are not 
exercised in the right direction; and it takes the power of the Lord 
Jesus Christ made known through us to accomplish this, and that 
is what He wants you and me to do. 

The women in India have turned their natural affections away 
from the things that are good and are doing things which are evil 
and sinful. I want to tell you of three things only. In Calcutta, 
which is perhaps the wickedest city in India, at the last census taken 
in 1901, fifteen out of every one hundred women who were over ten 
years of age returned themselves to the census-taker as disreput- 
able women. That is Calcutta. That is the worst place, perhaps, 
in India—it has been said to be the worst city. Another fact. 
Many women in India give themselves in marriage to the gods, 
which means that they live in the temples as prostitutes—12,000 
women in South India in the service of their gods! Girls, women, 
mothers, think of it! Not only that, but a third thing is true. Fath- 
ers and mothers have so lost the sense of right that they will sell 
their children in marriage to the gods, in order that they may get 
money to pay a debt or that they may fulfil a vow which they had 
made—give their little girls from three to five years of age to these 
women, who bring them up to a life of evil! Only sixteen have thus 
far been rescued! It is a work which has just been begun. You 
and I are responsible in a way, perhaps, that we have not yet 
realized. 

But these women who give themselves so actively to sin have 
the power to love God and that which is good, just as they love 
that now which is evil. They have the power to put themselves into 


372 STUDENTS AND THE MODERN MISSIONARY CRUSADE 
active service for God, even as they have been serving Satan; and 
they have a power to sacrifice, which it seems to me I have never 
seen equaled. Women will walk miles and miles, from one sacred 
place to another, even as did Chandra Lila a woman in Orissa who 
finally found God; for she was seeking for God, and she found Him. 

Mr. Bowman, in an article in the “Missionary Review of the 
World,” tells the story of a Hindu woman who was walking along 
the banks of the Ganges; and as she walked along, she had by her 
side a little boy some three or four years of age, and in her arms 
she had a little baby girl a few weeks old—a crying, miserable, weak, 
wailing little thing. An English officer passed that way and spoke 
to her, because there was agony written in that woman’s face. He 
said, “What is wrong?” She replied, “The gods are angry with 
me; they have given me this little baby girl.” He passed on, but 
he came back, drawn, I suppose, by the agony in that woman’s face. 
The woman was there; the baby girl was there; but the boy was not 
there—the sturdy, strong little fellow of three or four years. And 
this officer knew what had happened. The boy had been thrown 
into the river, and he said to her, “Why did you throw the boy in?” 
She answered, “Could I give less than my best to my god?” Friends, 
that was a heathen woman. The story shows us the possible power 
in that woman’s life, if she really knew God. She thought a god 
was something cruel, one who was tyrannical, who demanded for no 
reason the sacrifice of her best loved one. And we who know God 
to be so true, so loving, so careful, so tender—can we withhold our 
very best from Him, be it the life of some loved one, or our own 
life? All that we have or hope to be, let us give in absolute aban- 
donment to the service of the Lord Jesus Christ. Surely, surely, the 
restless millions await that light, whose dawning maketh all things 
new, and Christ also waits. Have we done what we could? 


MEDICAL OPPORTUNITIES IN INDIA 
A. S. WILSON, M.D., MIRAJ 


I wisH that it were my lot to say a few words in addition to 
what Mr. Anderson has told you about the revival in the part of 
India which he represents, for there is just the same thing going 
on in Western India to-day. Such scenes are witnessed there to- 
day as have not been known since Pentecost. I wish that I could 
tell you what I know about the women of India as I have seen them 
professionally. But I am to speak to you simply about the physical 
call which comes to us from that land—the call of the sufferings of 
that people, the need of medical work there. The medical mission- 


MEDICAL OPPORTUNITIES IN INDIA 373 


ary is, in a very true sense, the representative of Christ who went 
about preaching the Gospel and healing the sick. 

I wish it were possible for me to give you some idea of the 
amount of human suffering and misery there is in India to-day; 
but I iear that I cannot do it, for you have seldom been where you 
could not obtain the services of a good physician in time of need, 
or even be taken to a hospital, if it were desirable. But there are 
millions of people in India who have no such resources as that. 
Shall I tell you of a man who came to our hospital some time ago 
suffering from a cataract in one eye? He was an intelligent man, 
well educated, and he wanted to save his eyesight. He employed 
some of the native doctors to treat the eye, and when he came to us 
he said that he thought he had had at least twenty-five pounds of 
medicine put in his eye. That sounded like such a large story that 
we asked for the particulars, and I think he was about right. It 
was all to no purpose, however, so that he changed doctors and got 
a new remedy that was guaranteed. They opened his eye and sifted 
it full of pounded glass. If you have ever had a cinder in your eye, 
perhaps you can to some small extent imagine the agonies which 
that man endured before ke came to us. That is not an uncommon 
case, and frequently when I go into the dispensary in the morning 
I find there mothers with their little children. They hold them out 
to me in their arms and say, “Won’t you look at this child’s eyes?” 
I say, ‘““Well, mother, what is the matter with the eyes?” “Oh, about 
two or three weeks ago the child’s eyes were red and it cried a little 
bit and we tried to open them to see what was the matter, but the 
child made so much fuss we couldn’t do anything. Now they have 
been shut so long that we are afraid there is something the matter; 
we want you to look and see.’”” _I open those eyelids with my fingers; 
I know what I am going to see. The front part of the eyeball is 
gone—sloughed away, rotted out just in those few days. A few 
simple remedies, a little cleanliness at the proper time, would have 
saved those eyes, but often I have to say to those mothers, “Your 
child is blind for life.’ There are many thousands of such little 
children in India to-day sitting by the side of the road waiting for 
the coppers which the passer by will fling to them and which they 
must find by feeling around in the dust. It is a very common prac- 
tice on the part of the native physicians to apply as a counter-irri- 
tant to the surface of the body a material which burns like a red-hot 
iron; and if you have burned your finger recently, you can imagine 
how it would hurt to be burned in stripes from the nape of your neck 
right down to your heels, or to have patterns worked on your body 
with that fiery material. If you have suffered recently from such 
a simple ailment as toothache, imagine a land without any dentists 
or other means to relieve that ache. The tooth must ache in India, 
until Nature brings its own remedy, and the tooth drops out. 

I wish that I could tell you of the sufferings of the women of 


374 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


India as I see them; I wish that I could tell you about all of the 
sufferings of the little girls who are victims of that awful practice, 
child marriage, as they come before me in the hospital; but I cannot 
tell you these things. I know that I could convince you that there 
is a tremendous call from that land for everything we can do to 
relieve physical pain. Do the needs of the land and people call 
upon us at all? What is done to supply India with physicians and 
hospitals? The missions are doing a great deal; the government 
does a great deal; there are government hospitals in the larger 
towns and cities and dispensaries in the smaller ones. The larger 
institutions are under the care of Englishmen, but a great deal of 
the work has to be done by native assistants; and I am sorry to 
say that there is very little of the milk of human kindness in those 
natives who are trained in the government hospitals. The result is 
that these natives do not command the confidence of the people as 
they should; and they do not, therefore, relieve the amount of 
human suffering which they otherwise might relieve. 

India is as large as the United States east of the Rocky Moun- 
tains and contains 300,000,000 people. There are more than half a 
million villages in that land with, I believe, less than 500 inhabitants 
each, and there are few large cities. It is a nation of villagers, and 
you can see how hard it would be for them to go to any of these 
centrally located hospitals and dispensaries. It is said that not five 
per cent. of that vast population is within reach of any medical 
assistance worthy of the name. 

There is the call, too, that comes especially to the women of 
this land from the women of that land. I said I would not speak 
of the conditions as I saw them; but I must speak a little more fully 
of the child-widows, and if their physical condition does not appeal 
to those who are here present, I know of nothing that will. You 
perhaps know what the condition of the widows in India is. You 
know that when a woman’s husband dies, she is not allowed to 
marry again. Widowhood there means a life of slavery to those 
child-widows; they are drudges in the homes of their husbands. 
The word widow is often a synonym for courtesan. There were 
321,470 widows in India in 1901 who were not above fifteen years of 
age. Do not their physical needs appeal to you? I remember a 
few years ago, during one of those almost annual epidemics of the 
_ bubonic plague which have swept over our mission field again and 
again, one of the elders of our church came to me one evening and 
said that he wished I would go and see a certain family. I said, 
“Who are they?” He replied, “They are people who want to be 
Christians. When the plague came they went and built themselves 
a little grass hut outside the village that they might escape from it, 
but I am afraid that they have got it now.” I said, “Yes, I'll go.” I 
had been working all day among the plague victims. He took me 
outside of the town for some distance and said, “There it is.” I 


MEDICAL OPPORTUNITIES IN INDIA ~ 375 


walked forward and stepped over the low thorn hedge toward a 
little grass hut by a tree, when I saw something which I did not at 
first recognize. I bent over it, and there was the father of the 
family, dead from the plague, just as he had fallen to the ground, 
with his head bent under his body. I left him and passed on to the 
door of the hut, for there I could see something that was living and 
could hear the moaning. I knelt down by the side of the figure, and 
that was the mother of the family. She was delirious. I spoke to 
her, but she did not know me nor could I make her understand 
anything. I suppose the poor creature had been looking for water 
and had crawled out of the hut and lay there. I knew that she 
could not last very long, but beside her played her little children, 
one of them four years old and the other two. There she lay in 
the chill air with scarcely a rag over her. I picked her up in my 
arms, carried her inside the hut, covered her with everything I 
could find to keep her warm, and administered some medicine. I 
knew she could not last and was sorry. I went back to town and 
found the old pastor of the church and told him about it. He said, 
“T will go and see what I can do.” He took some hot food and a 
lantern; and he went again the next day at daylight. Then he 
came back to tell about it. He said, “As I approached that little 
hut this morning I heard that little girl calling to her mother, 
‘Mother, mother, wake up; get up, mother, get up!’ When I came 
up to the little door of the hut, the child turned around and stretched 
out her arms to me, saying, ‘Mother won’t wake up; I called her 
and called her, but she won’t wake up.’” 

Oh, when will the mothers of India wake up; and when will the 
mothers and sisters and the fathers and the brothers in this favored 
land wake up? When will you wake up to do all that you can 
for those poor people for whom Christ died, just as truly as He died 
for you and me. 

Do you remember the story of Paul Du Chaillu, the great A fri- 
can traveler, in the heart of the Dark Continent? On one occasion 
he told the “old, old story” to a poor slave woman; then he went 
on his way and forgot all about the incident. He came back a few 
months later to that town and the slave-traders had just made a 
raid upon it. In the fight this woman was injured. She sent for 
him, and he went to see her. As he knelt down beside her, she said, 
“Tell it again.” “Tell what again?” he said. “Oh, tell me that story 
again!” Then once more he told her the old, old story of Jesus 
and His love. As he finished it, she said to him, “Is it true?” “Yes,” 
he replied, “it is true.” “Do your people believe that?” “Yes, they 
believe that.” “Oh,” she said, “tell them to send us that story a 
little faster.” 


EDUCATIONAL WORK IN INDIA 
THE REV. W. M. FORREST, FORMERLY OF CALCUTTA 


WE SHOULD not attempt to present the claims of evangelistic 
missionaries versus medical missions, nor of women’s work versus 
men’s work, nor of educational work versus any other department of 
work, because it is one. Just as a well-equipped and successful army 
needs the various arms of the service—the infantry, the cavalry, the 
artillery—so a well-equipped mission station needs these various 
lines of activity. Mission work is both extensive and intensive, and 
there is a proclamation of the Gospel which belongs to the evangelis- 
tic work and is done by the heralds of the cross. The medical mis- 
sionary is also a herald of the cross; he does certain other kinds of 
work that will help the Christianizing of the people. An educational 
missionary may also be an evangelist, but he directs his attention 
more particularly to teaching as a means toward Christianizing the 
people. You remember the Master said not only that we were to go 
out and preach the Gospel to all creatures, but that we were also to 
teach them to observe all things whatsoever He commands. You 
see there set forth both the preaching and the teaching functions. 
T cannot attempt in these few moments to cover all phases of the 
educational mission work, but I shall rather attempt to speak a few 
words concerning what we would call the higher education; for, as 
you know, there is educational work done by the missionaries from 
the primary on up to the highest grades. Think for a moment, 
then, of the higher education as an aid to Christianizing a people. 

We have in India not only mission colleges, but under the 
patronage and influence of the English government, which stands 
everywhere for enlightenment, there are many institutions that we 
in this country would call state colleges. There are also numerous 
‘private colleges that conform to the standard set by the government, 
and these are affiliated with the Imperial universities that we find at 
Calcutta, Bombay, Madras, and Lahore. Something of the magni- 
tude of this educational work you may appreciate, when I tell you 
that the university of Calcutta alone examines every year about 
13,000 students. This work of education, whether it is done in 
private colleges, or by Hindus, or in the Presidency colleges, or in 
mission colleges, does a great deal toward preparing the way for 
the Lord in the hearts of the people of India. For you know that 


376 


EDUCATIONAL WORK IN INDIA 377 


our English language is a Christian language, and in the colleges of 
India teaching is done by means of English, all examinations are 
passed in these Imperial universities in English, and only through 
preparing for these examinations can any one in India secure a de- 
gree. And so in the teaching of English—this English of ours that 
has been under the influence of Jesus Christ for so many years— 
there is exerted upon the minds and the lives of the young men of 
India a vast amount of Christian influence. Then, too, our science, 
our philosophy, our law, our medicine, all this has been under the 
influence of Christian thought and life, under the influence of a 
Christian civilization. In India the people are very religious; form- 
erly all the education was practically what you might call religious. 
If they were taught law, it was sacred law; if they were taught any- 
thing that would pass for medicine, it belonged to their sacred lore; 
and if they had anything in the way of philosophy, it was a part of 
their religion. In the teaching of these old systems, their religion 
was upheld and taught. f 

Now in our country we separate, in thought at least, between 
what we would call distinctly religious and what belongs to these 
other departments. In India it is as though a single arch were 
built up, and here on one side they have their conceptions of history, 
of philosophy, of law, of medicine, and on the other side they have 
their ideas of God and religious practices and beliefs; but it is all 
their religion. If you have an arch and batter down one side of it, 
you know what becomes of the other half; and so it happens in 
India. Under the influence of education, the old belief is being very 
largely destroyed in the minds of thousands of educated people, 
chiefly the young men. So you understand that in this way under- 
mining the old faith or destroying their belief, the teaching in the 
higher institutions is doing a great deal. 

Think for a moment what this means. We have Christian 
colleges, wherein is given positive Christian teaching along with 
this negative work of undermining and destroying; and add to that 
the presence in these colleges of godly men and women who are 
there as missionary teachers. You see that there goes into the 
lives and hearts of hundreds of young men gathered in the best 
mission colleges a positive Christian force, the teaching of Christ 
by precept and example. I wish we might all realize how won- 
derfully important it is to reach and seize for Jesus Christ the vast 
army of young men in India who are being educated. 

And so I would have you think not alone of the Christianizing 
force of education, but I would have you consider the importance 
and necessity of direct Christian work among these masses of edu- 
cated Hindus and Mohammedans. For after all it is the thinkers 
who do the thinking, and the leaders who lead in any country; and 
while an educated man has a great influence in a land like this, he 
has far greater influence in a land like India, where the gulf be- 


378 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tween the college graduate and the common people is so immeasur- 
ably greater than it is in this country. Just recently there has been 
organized in India a new National Missionary Society that is trying 
to reach out and civilize and save what they estimate at 100,000,000 
people out of the reach of the missionary force there. Where are 
they looking for their workers? Why, to the educators and the edu- 
cated men. As India is awakened more and more to the responsi- 
bilities confronting her and gives herself to the evangelization of 
her three hundred millions, more and more will we appreciate the 
immense importance of Christianizing the young men in the great 
educational centers through preaching the Gospel to them while 
they are receiving their education. 

I would leave with you a closing picture that I saw just after 
reaching Calcutta some years ago—a picture that will convey to 
you something of the responsibility, the power, the enthusiasm, and 
the devotion that may be manifested in the lives of these educated 
men when reached and touched by the finger of Christ. I found 
shelter in the Young Men’s Christian Association building in the city 
of Calcutta. In a part of that building were a number of native stu- 
dents, one of whom had become a Christian, and seven years before 
had endured great persecution. He had had his wife and little child 
taken from him, and had seen them no more; he had been driven 
with curses from his house by his own father and mother; he had 
endured derision and persecution through all these years and yet 
had held steadily on, educating himself, preaching the Gospel, look- 
ing toa larger work. At last body and mind had begun to weaken 
and to totter under the strain, until one night I was awakened, and 
heard that he, altogether beside himself, was out in the compound 
raving, and when we went out he was down on his knees. We 
looked upon him in the uncertain light, a sad, pathetic, white-robed 
figure. We saw him beating his head upon the earth and said, 
“Ts it possible that in his frenzy he has gone back to the worship of 
the old-time god?” For this is the manner of the heathen. Draw- 
ing closer, we saw him liiting his clasped hands to the darkening 
heaven, and then he raised up his tear-stained face and broke out 
in a great and lamentable cry, “I have made Jesus King, I have 
made Jesus King!” And there in the darkness of midnight, at the 
heart of the great city, in the inexpressible darkness of heathenism, 
was a man who, amidst the wreck and loss of all things, including 
that of reason, was as true in his heart and soul to Christ as is the 
needle to the pole. When we gather into the fold of Christ the 
many educated men of India and give to them a fervor such as that, 
it will mean the hastening of the Kingdom of our Lord. Men and 
women, we need to realize here and now that Jesus must be made 
King in our hearts first, that we may go and show to others the 
way. 


MASS MOVEMENTS IN INDIA 
THE REY, H. F, LAFLAMME, COCANADA 


WE Azz here this afternoon for a very practical purpose, so I 
am going to tell you what we are here for first. If I had an hour 
and a half to speak, I would leave this till the last; but as I have 
not, let me say that our object is to get the young life of our col- 
leges linked up with the needs of this great work in India. We 
could conveniently and very comfortably turn this audience into 
India, and in a short time we would not find you at all; you would 
be lost, so great is the need. But you would be lost only in the 
sense of that Scripture which says, “Except a grain of wheat fall 
into the earth and die, it abideth by itself alone.” Your presence 
there will mean a great deal to these mass movements. You are 
needed to evangelize. 

But quite as important as the missionary’s work of evangeliz- 
ing is that of his work as a pastor, overseer, or bishop of the 
churches into which the new converts are formed. For instance, 
on my field there are two churches, one a Telugu church of 200 
members, the other an English church of fifty members, the only 
one of the kind in the two missions. Our Akidu missionary has 
eleven churches with a membership of 2,100 to care for. To pre- 
vent filling the churches with baptized “heathen,” the missionary 
must generally be present at the examination of candidates and 
supervise their admission. In the formation of new churches on 
a New Testament basis, his presence and counsel are essential in 
developing the three indispensable characteristics of a perfect church, 
self-support, the whole duty of Christian stewardship, and self- 
government. The latter includes church organization, officering, 
discipline and direction, and self-propagation. Self-propagation 
means individual work for individuals, mass family movements to- 
ward Christ, evangelistic or revival meetings within the church, 
Sunday-school effort, and home mission and other denominational 
activities. In all of these the impulse and example of the mission- 
ary are most important. The care of all the churches is ever upon 
him. To eradicate caste and to reconcile the factions ever spring- 
ing therefrom, to lead to a deep conviction of sin—an experience 
rarely powerful in the native Christian, to strengthen the sources 
of spiritual life against lust—the prevailing weakness of the people, 


379 


380 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


and to inspire the pastors with a sense of responsibility and leader- 
ship are his chief care. Individual visitation is one of his great 
opportunities. Last year I was able to make 140 pastoral calls, and 
also engaged in conversation on spiritual themes with 300 individu- 
als. That is the relation of the missionary to the large numbers of 
people who are coming into the mission churches in India to-day. 

There are in India proper, not including Burma, two great 
storm-centers of spiritual revival that for years past have been under 
the care of missionaries. One is in the Telugu country, from which 
I come, and where for eighteen years I have been laboring. You 
all know the general outline of the history of the American Baptist 
Missionary Union’s work there. For about thirty-five years they 
labored on a fruitless field, gathering into the membership of their 
church about 183 members. They were three times on the eve of 
giving up that work, when the Holy Spirit of the living God came 
down among them, and at the end of seventy years of Baptist mis- 
sion history the American and Canadian Telugu Missions have this 
inspiring statistical exhibition, which manifests, only as statistics can 
manifest, this great work; 68,400 communicants in the churches; 
152 missionaries; fifty-one stations; 1,873 native agents; 197 
native churches; 693 Sunday-schools, and 1,185 rupees contribu- 
tions last year to their home mission work, outside of the local 
self-support which has been developed there. This means an in- 
crease in the last five years of twenty-three missionaries, ten sta- 
tions, 209 agents, eighteen churches, and 8,654 converts or com- 
municants, 164 Sunday-schools, and 792 rupees in the annual con- 
tributions to home missions. They have given 4,500 rupees to the 
support of their home mission work in India. The increase in the 
number of theological students is represented by one hundred per 
cent., and they have established among the very first of the native 
Christians in India a distinctly foreign mission work, sending out 
one of their men to Natal in South Africa, where his first convert 
was a condemned murderer, baptized one day and hanged the 
next. I tell our Baptist people that we have some very strange 
beginnings in our church history and our church life; and it repre- 
sents the almighty power of the Gospel of Jesus Christ to redeem 
and re-create men. 

The other storm-center is represented by the Methodist Epis- 
copal Church in the Northwest provinces. I am not so familiar 
with this work, but in the year 1901 they had 58,509 communicants. 
The adult baptisms in the year 1900 numbered 5,250, and the bap- 
tisms in the ten years between 1890 and 1900 were 21,522. The 
calls from both of these fields are very urgent for men. The Ameri- 
can Baptist Telugu missionaries are calling for twenty-five rein- 
forcements, at once, for that work. 

While these are the two great storm-centers in India, all over 
India a revival power is at work so that in twenty different places 


MASS MOVEMENTS IN INDIA 381 


there are wonderful revivals in progress. I shall mention only two 
of these. One is up in the Khasi Hills among the Welsh Calvinistic 
Methodists. There a great Welsh revival is taking place, a revival 
tidal wave by which there have been swept into the churches of that 
mission during the last five months about 2,000 new members. I 
should like to dwell upon the wonderful and miraculous manifesta- 
tion of power in that Khasi revival. It stirred in the hearts of all 
the Christian people of India a mighty beginning of a desire that a 
similar visitation might be granted unto them. 

The other revival is in connection with the work of that most 
remarkable woman of the age in India—and I question whether 
we have a greater woman in America—the Pundita Ramabai. A 
revival came in 1904, and during four months of that year all the 
unconverted inmates of her home at Mutsti were brought to a sav- 
ing knowledge of the Lord Jesus Christ. The inmates—girls, caste 
widows, and orphans—-numbered 1,500 in all, and now they began 
to pray for others. She sent out a circular letter, a copy of which 
I have in my hand, to 3,500 different missionaries engaged in work 
in India, asking them for names of persons for whom they wished 
prayer, the preachers or moulvies among the Mohammedans, the 
kohens, or priests, among the Jews, and the priests in the Syrian 
Christian churches. From all the spiritual leaders of India she 
received 10,000 names in response to that appeal; and her girls 
are regularly organized into praying bands, and they are lifting 
these 10,000 individuals by name up to God in prayer. 

They gave her, a short time ago, an opportunity to speak on 
the platform at that wonderful Keswick Convention in England. 
She had just five minutes. Pundita Ramabai said that she made 
the most of her five minutes. She asked those Christian people at 
Keswick to join with her in prayer that God would give to India 
100,000 native Christian men and 100,000 native Christian women, 
anointed by God with the Holy Spirit and prepared by Him to carry 
the Gospel to the lowest places in India. Do you understand the 
drift of that desire? Do you understand what is involved in that 
to you? How much of education, of preparation, of direction, of 
control, God is calling upon you and upon me to exercise among 
these 200,000 native agents who are to be raised up in answer to 
the prayer of that godly woman and those associated with her! God 
is calling you to them. 

Just one other word. We have in India 60,000,000 people who 
are Animists. They are the very lowest of the low, so low that only 
one woman out of 10,121 of that class of people knows how to read. 
And the men are almost as ignorant. These people are practically 
without any religion at all; they hold to the grossest sort of super- 
stition. They are ready to be gathered in. O for the power that 
will gather them into Christ! 

Our missionary conference which assembled four years ago 


382 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


at Madras issued an appeal calling upon the Christian Churches of 
Christendom to send out a sufficient number of men and women 
that we might have one male missionary, single or married, and 
one single lady to each 50,000 of the population of India. We al- 
ready have over 1,600 male missionaries there. That means that we 
should have for India 4,300 men, married and single, and 4,400 sin- 
gle ladies, making an immediate total force of about 11,700 mission- 
aries, which should be thrust into that field to carry this great 
struggle on to a triumphant issue. Think of it! In parts of Bengal 
the missionaries stand, one ordained missionary to a million heathen. 
In other parts, one man, the only ordained missionary laboring for 
the Lord Jesus Christ among two millions. We cannot possibly 
exaggerate, or possibly overstate the need; we cannot possibly be 
too intense in our pleading with the people who sit at ease in Zion 
to rise and come out to the help of God against the mighty. It is 
going to be taken up later, but just to give you an idea of the extent 
of the revival that is taking place in India, I have here a handful 
of clippings, from one Christian weekly newspaper only, giving 
accounts of that blessed revival that is springing up all over India. 
It was one of the great regrets I had in leaving India a few months 
ago, that I was leaving when it was just commencing. It is a great 
triumph of the Lord Jesus Christ that is calling you to India. 


SOME STATISTICS AND DEDUCTIONS THEREFROM 
PROFESSOR WILLIAM I. CHAMBERLAIN, PH.D., FORMERLY OF VELLORE 


Ir sEEMS to me, after our consideration and conference this af- 
ternoon with regard to the various forms of Christian activity in 
India, that the question will naturally arise, What has the result 
been on the native Christian community? It might be well for me 
to give you a few figures and facts as to the present status of the 
native Church in India, in order to show you how it has actually 
responded in some very material directions to the efforts put forth 
by enlightened men and women who have labored in India for 
about 200 years. I refer just at this moment to the census of India, 
which was recently taken by the government as a result of careful 
preparation. The census of 1gor is an encyclopedia, not only of 
statistics, but of ethnology. It includes a striking collection of 
statistics as to conditions in the native Christian Church of India. 

A few facts from this census in regard to the native Church 
illustrate the fact that it is finding itself. The population of India 
is very nearly three hundred millions, and it has been found by the 
last census that the growth of the general population of India for 


SOME STATISTICS AND DEDUCTIONS THEREFROM 383 


the last decade is about two and a half per cent., while the growth 
of the native Protestant Christian population during the last decade 
is nearly fifty-one per cent., or twenty-one times the growth of the 
general population. It may be interesting to know that the growth 
in the Province of Madras, where there is the largest Christian— 
Roman, Syrian, and Protestant—population, more than half of all 
India, has been twenty-two per cent. during the last decade; in 
Punjab it has grown twenty-three per cent.; in Bengal, in which 
is located the Imperial city of India, forty-five per cent.; in the 
Central Provinces 100 per cent.; and in Assam I15 per cent. 

We might eliminate these last three, as they are upon the basis 
of comparatively small beginnings; but the others mentioned— 
Madras, twenty-two per cent.; Punjab, twenty-three per cent.; Ben- 
gal, forty-five per cent—may be fairly considered, as well as the 
fact that the increase of Christians of every denomination in the last 
decade in all India is twenty-eight per cent., or ten and a half times 
that of the general increase in population. 

Just one more set of statistics with regard to the question of liter- 
acy. In this matter, of those who may be said to be educated, twelve 
per cent. are Hindus, fifteen per cent. are Mohammedans, and thirty 
per cent. are Christians. These are striking figures that have come 
to us as the result of the government census, gathered under the 
most careful supervision, for the ten years, 189I-I9oT. 

The general conclusion, then, is that in every hundred people 
who live in India there is one Christian man. One Christian man 
in a hundred might seem an infinitesimally small factor, but when 
we remember the motives that govern and influence these men— 
men with definite ideas, with deep religious convictions, fixed moral 
principles, well-defined ideals of conduct—they count for very much 
more than single units in a hundred. What deduction do we draw 
from a native Church thus growing and finding itself? There are 
five deductions that are true with regard to this growth in the 
Indian Church. 

1. One is that the Christian community in India is no longer 
a negligible quantity. It is a distinct and positive revolt, a rebellion 
against the old order of things. It is an ethnological wedge in the 
life of India, as was declared by the greatest Indian Viceroy in mod- 
ern times, who was speaking of the Christian community. We be- 
lieve it is even more than that; it is a religious wedge. 

2. The second deduction that we draw is that this Christian 
community is exercising an influence upon the present social con- 
ditions which is increasing daily and quite out of proportion to its 
numbers. This we cannot stop to illustrate. Those who have been 
in India know how strikingly influential are the strong Christian 
men in the Presidency cities. 

3. Another deduction is that these conditions have arisen, 
not out of unusual or temporary conditions, but that they are usual 


384 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


and permanent conditions. Therefore the promise is for increased 
acceleration in years to come. It was my duty, a short time since, 
to gather statistics for South India for the last year, and I found 
them entirely confirmatory of the progress made in the previous 
decade. 

_ 4. A fourth deduction: The native Christian community in 
India, now finding itself, is the only community in India that has 
its ideals in front of it. It is perfectly true there are some small 
sections of Indian Christians where caste distinctions prevail to some 
small degree, and that where the recruits have been gathered from 
the lower classes they stand at the very threshold of civilization. 
But it may be said of the Christian community as a whole in India 
that it is emancipated from the domination of the caste principle, 
and that it enjoys a freedom from artificial social restraints far 
beyond that attained by the most advanced sections of the Moham- 
medan and Hindu communities in India to-day. It is certainly 
true that Christianity is a constant impulse to integrity, honesty, 
and purity of life, from the absence of which the Hindus and Mo- 
hammedans suffer so much. 

5. One more deduction is this: These ideals of the native 
Christian community in India are not ideals of thought alone, but 
of conduct and of character. 

On the banks of the great river that bears the commerce of 
the Imperial city of India to the sea there is a small and inconspicu- 
ous cemetery, and in one corner of this cemetery is a small and 
inconspicuous monument. It is the gravestone of William Carey 
and these are the words upon this simple monument: 


“A wretched, poor, and sbslpless worm, 
On Thy kind arms I fall. 


On one side of this cemetery is a college, a memorial of William 
Carey. In the historic library of that college at Serampore, on 
the 25th of December, 1905, there were gathered together repre- 
sentatives of the various provinces of India to form the first indige- 
nous National Missionary Society of India and one of the first in 
Christian Missions. Two hundred years after Ziegenbalg began his 
work in India, 100 years after Henry Martyn, 100 years after Samuel 
J. Mills and his companions gave birth to definite missionary activity 
in America, we have in India a Society which places upon the Indian 
Christian Church the burden of evangelizing India, not with for- 
eign funds, but with Indian men, Indian money, and Indian man- 
agement; a society which is to reach out to all the unevangelized 
portions of India in its activity. Let me read to you a few of the 
shining sentences of the call issued by these Indian Christians who 
have come to a realization of their responsibility. This is the call 
which has just been sent out. It was drawn up in the library of 


INDIA’S CLAMANT APPEAL 385 


William Carey, and was finally adopted in a pagoda in which Henry 
Martyn lived: 

“Tn the unoccupied fields of India it is estimated by missionary 
agencies that there will be fully one hundred millions of people who 
cannot hear the Gospel message in this generation. The resources 
of Europe and America, in men and money, are taxed to the utmost 
now. For some years we have heard the oft-repeated cry from 
missionary boards that there is a deficit in men and money. This 
being the case, we are sure you will feel with us that the time has 
come when the Indian Christian Church should rise to her respon- 
sibilities; for the evangelizing of this land of India is ours. And 
we whom God has called out of this land to be His own are in a 
peculiar way responsible to God for the souls of our countrymen. 
The command to go and preach the Gospel to every creature is 
as binding upon the Indians as upon the Europeans. If we do not 
His bidding, and rise to this opportunity and fulfil our responsibili- 
ties in this matter, we cannot longer enjoy the blessings of God.” 

And so the call continues. This society is not to take the place 
of missionary agencies now at work in India, but it is the Orient 
joining hands with the Occident, and laying hold of India. In the 
little garden spot in Lucknow there is an epitaph to Henry Law- 
rence: 

“Here lies Henry Lawrence, who tried to do his duty.” 


If we try to do our duty with regard to this great portion of the 
world, three hundred millions, shall we be separated from personal 
participation in bringing about the happy time of its entire con- 
version to Christianity? 


INDIA’S CLAMANT APPEAL 
THE REV. HENRY J. SCUDDER, MADANAPALLE 


If SCARCELY seems necessary to give any further call in behalf 
of India to you who are assembled here, and through you to the 
Churches throughout Canada and this great land. It seems to me 
that India has been giving its clamant call in powerful tones this 
afternoon. The women of India, uneducated, cruelly treated, under 
the bondage of sin and superstition, calling with no uncertain sound 
to every sister in this land; the twenty-three millions of poor widows 
of that great land of India have been calling. The great mass of 
one hundred millions of those who do not hear the Gospel of Jesus 
Christ have been calling so powerfully to you. And it seems to 
me that God’s Spirit must have been speaking to every one here. 
As I have thought of India to-day, I wish that I might multiply 


386 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


my life by a thousandfold that I might go back and help win souls 
to Jesus Christ. About sixty millions of the depressed classes of 
India are calling to you to come and gather them in—without re- 
ligion, waiting to be led to the cross of Christ. Three hundred 
millions are living in India to-day, only one million of whom are 
Protestant Christians. 

What! Discouraging, you say? Did you ever see a discour- 
aged missionary from India? We who are laboring there realize 
that God is preparing the Empire for such a mighty triumph as 
will astonish the Christian world. It needs but the sickle of the 
reaper. I want to voice the desires of 4,000 missionaries in India 
this afternoon, in addition to the call of India itself. I wish to 
read to you the views of representatives of the missionaries in al! 
India, as expressed in a call which was drawn up at the Decennial 
Conference in 1902. Mr. J. Campbell White and Dr. Chamberlain 
were on the committee; for days they labored, and the Conference, 
after mature deliberation, sent forth this appeal to the churches. 
The appeal comes to you, and through you to all the churches of 
our land. “Although modern missionaries have been at work in 
India for more than a century, the fact remains that the number of 
foreign missionaries at present engaged in the work in these lands 
is not only wholly inadequate to enable them to avail themselves 
of the opportunities that press upon them, but also far below what 
the resources of the Christian Church can well afford to maintain.” 
That we all know to be a fact. America could very easily spare 
thousands of its pastors, and still there would be a pastor for every 
thousand people of the United States. “We fully recognize that 
the greater part of this work of evangelization must be done, not by 
foreigners, but by members of the Indian Christian Church. But 
to train these Christian workers and to supervise and direct their 
work, there will, for many years to come, be required a consider- 
able number of foreign missionaries. It is thought to be anything 
but an extravagant estimate of the needs of the country, if we ask 
that there be one male and one female missionary for every 50,000 
of the population, and this would mean the quadrupling of our 
present numbers. It is the opinion of sober, thoughtful, and zealous 
men that, in order to carry on thoroughly the work now in hand 
and to enter the most obviously open doors which God has set 
before the Church in India, the missionary staff of the country 
should be at least doubled in the next ten years.” 

What does this call mean? It means that the missionaries 
laboring in that Empire feel that India needs 9,000 missionaries 
at once—12,000 in all, not including the wives of missionaries. 
As I looked over the Auditorium this morning, with its nearly 
5,000 delegates, I wished in my heart that God would move the 
churches to send out double that number in the next ten years to 
India. Oh, what a triumph of the Gospel there would be! Those 


rt INDIA’S CLAMANT APPEAL 387 


sixty millions of the depressed classes would be gathered in; hun- 
dreds of high-caste people would be won; and Mohammedans would 
be attacked as they never had been before. 

The second part of my subject is an answer to this question: 
“What is required in the way of leadership from the outside?” The 
native Church has developed wonderfully. Yet leadership is needed 
in India as in no country of all the world. The people need leader- 
ship in all forms of work, especially in evangelistic effort. The 
native Church does not feel the responsibility toward its own coun- 
try that it should. How many years it has taken to impress upon 
the Church in America and in Europe a sense of the necessity for 
preaching the Gospel to every creature! The same burden which 
has come in the last twenty years upon our country must be passed 
on through missionaries to the Indian Church. Now everybody 
knows that the Hindus lack initiative; that is one of their great 
weaknesses. They need guides to help them to develop their work 
and to win India for Jesus Christ. For example, take the national 
missionary organization, of which Dr. Chamberlain has spoken. 
That organization originated in the heart and in the mind and in 
the prayers and in the thought of that devoted servant of God, 
George S. Eddy. I think often how, under an old tree on a moun- 
tain height, we met, day after day, in prayer for the awakening of 
India, only a few months ago. For hours Mr. Eddy worked over 
the details of the organization, and finally imparted the plans and 
suggestions to that tower of strength in the Indian Church, Mr. 
V. S. Azariah, who adopted the ideas and communicated them to 
others, and so the movement was launched upon India with great 
éclat. A little initiative, a little prayer, a little perspective, has 
brought about this wonderful achievement. So leadership is re- 
quired also in the educational work, in the medical work, in the 
women’s work. 

I want to add a word as to the leadership that is needed in con- 
gregational work. Through this wonderful revival all over India, 
God is gathering in more and more converts into the Indian Church. 
How is a Church to be developed out of the quagmire of Hinduism 
and the awful, degraded moral conditions of India? Christian mis- 
sionaries, co-operating with the Indian Church, have the responsi- 
bility of building up for Jesus Christ a Church without spot, or wrin- 
kle, or any such thing. The responsibility is tremendous. The re- 
sponsibility of caring for the great mass of members who are coming 
in, of whom Mr. Laflamme spoke, keeping unworthy ones out of 
the organization and helping them to develop the Church along their 
own lines, is most important. 

As Miss Eva Swift has well said: “The Christians of India 
have stepped but a little way out of their past; they have not the 
perspective and zeal to enable them to establish, without aid, their 
own civil and religious institutions.” The missionary, consequently, 


388 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


is called upon to take account of the training and life of the whole 
community and carefully and tactfully to guide it in new paths of 
social and church life, to understand the sociological and civic con- 
ditions, as well as to work intelligently for right relations and intel- 
ligent ideals. 

I want to close with a few words of Bishop Thoburn. They 
are taken from a book which he has written, and which is soon to 
be published. He writes in regard to India: “The time is aus- 
picious, and the missionaries of India should not lose a day or an 
hour in sounding the trumpet for a great forward movement. Noth- 
ing in all history, nothing since the Day of Pentecost, has been 
equal to the present opportunity. India is not the most important 
section of the globe, but it presents a field most ripe for the sickle 
of the missionary reaper.” 


QUESTIONS 


QO. What are some of the ways of reaching the people of 
India? A. The way in which we ordinarily reach them is to go 
into their homes and begin conversation in almost any way. I 
have a little girl, and they usually ask at once if you are married, 
and then they ask if you have any children. I tell them about my lit- 
tle girl and begin to question them about their children, and find 
out oftentimes that they are sending their boys to the mission school. 
The conversation passes naturally from that to deeper things. We 
find out in their own homes how they live and the power that their 
caste has upon them. It does not take very long to get into relig- 
ious conversation, because they are most intensely religious. Their 
thoughts are so much along the line of their own religion that they 
think it is a very natural thing for you to talk about it; not that they 
are in any sense good men and women, but they are Mohammedans 
and Hindus, first of all. If you ask a man who he is, he will say 
that he is a Hindu, or a Mohammedan, not giving his own name. 

QO. Are they antagonistic at allP A. That depends upon 
the family. Some of them are antagonistic. I went into the home 
of a Mohammedan woman who began at once to read her Koran 
and would not give me a chance to say anything for three-quarters 
of an hour, and then I could only say a few words, and afterward 
went away. Some are simply indifferent. 

Q. Do they mourn its loss, when they kill a child? A. I do 
not know. I have never myself met with a woman who had sacri- 
ficed her child in that way. But the women who lose their children 
by death mourn a great deal; whether it is from the heart or not, is 
another question. 

Q. Are the Mohammedans more antagonistic than the Hin- 


QUESTIONS 389 


dus? A. Among the women I find it so; the Mohammedan women 
seem to be better informed than the Hindu women. Of course, 
experiences will differ. I have found more Mohammedan women 
who know how to read than Hindus. 

Q. What special training should a person have who expects to 
go as a missionary to India? Do you think that he should have a 
thorough education? A. I think it should be a most thorough edu- 
cation, if it is possible, although the greatest need is for men and 
women filled with the Holy Spirit. Without the Spirit no man can 
work successfully, although he may have all the training that it is 
possible to give him. Yet the mind should be thoroughly trained, if 
it is possible. 

Q. What about the persecutions of native Christians? A. 
There is a great deal of persecution, and more still of opposition. 
I have known women who became intensely interested, and when I 
have gone back, perhaps after visiting them three or four times, 
I could no longer see them. I called to see one woman who after- 
ward had a dream. In it I was talking to her of Christ, and was 
dressed as they are, with jewels on my arms and in my nose and in 
my ears—beautiful, she thought. She said, “In my dream you 
were talking about your Christ.” The next time I called she in- 
formed me that she had told her husband. When I went again she 
was out. I went back again, and she was just going out, but would 
not come in again. An old woman who was in the house told me 
that her husband would not allow her to read any more. 

Q. In our college the volunteers have a course of lectures on 
different subjects connected with medical work. Do you think 
that it is a good idea to have perhaps an hour on some such subjects? 
A. There is no useful information that you can acquire on any 
topic that will be out of place on the mission field. If one is going 
to the field to engage in medical work, however, he cannot have too 
good an education here. If there is one place more than another 
where a little knowledge is a dangerous thing, it is in the practice 
of medicine. 

Q. I think the audience would like to know why they treat 
the widows so badly in India. A. Because it is believed that a 
woman’s husband does not die except as a punishment for some sin 
that she has committed—not perhaps in this life, but it may be in 
some life hundreds of years before. You know they have 8,400,000 
lives to live, according to their theory of transmigration, before they 
obtain salvation. 

Q. How many widows are there in India? A. In 1901 there 
were 15,696 under five years of age, 321,470 under fifteen years 
of age—25,891,936 altogether. 

Q. Is there any special line of study that you would recom- 
mend for the medical field? A. No; get the best general education 
you possibly can in medicine, because you have no one to refer 


390 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


anything to, no one to consult, no specialist to whom you can send 
any of your cases; you must do everything that is done. 

Q. Isa theological training essential for a medical missionary 
in India? A. There is no good knowledge that you can get that 
will not be useful, and yet a theological training I myself do not 
think necessary. First of all, a physician should be a Christian, 
with a zeal for souls. 

Q. Have the English no medical schools in India? A, They 
have medical schools at Calcutta, Madras, Bombay, Colombo, Agra, 
and Vizagapatam. 

Q. Are there many students? A. There are a great many 
native students in those schools. They are not, however, Christian 
men. Their work leaves a great deal to be desired, as it is not 
thorough and their motives are usually very mercenary. 

Q. Do many students return to heathenism after graduating 
from Christian colleges? A. Very many of them, though the ten- 
dency is for them to lose vital faith in their old religion; and hence 
there is the more need of such Christian work as will save them 
from going out to conform outwardly and hypocritically to the old 
religion while they have no heart in it. 

Q. Is it difficult for educated Americans to get positions in 
the state colleges and universities of India? A. Of course, being 
affiliated with England, naturally in those positions Englishmen 
are found. There are quite a number of English teachers and in- 
structors, usually directing native assistants. 

Q. Is it not true that in these Presidency colleges and univer- 
sities a spirit of higher criticism is creeping in much more than in 
any other kind of institution? A. I should hardly say that the 
higher criticism is making much of an inroad into those Presidency 
colleges, for the reason that there is no theological teaching there 
of any kind. If you mean by your question that these educated 
men are occasionally getting hold of European writings, such, for 
instance, as you find in the Encyclopedia Britannica, and using 
them in attacks upon Christianity, I should say that sometimes that 
occurs. 

Q. Can you tell us in a few words about the Woman’s College 
at Lucknow? A. I spent some time in that college, holding meet- 
ings among the girls, and I shall never forget those days. As I 
presented Christ to them, a number came out openly and confessed 
Christ. A splendid educational work is being done there, but, 
better still, it is being used as a mighty instrument for evangeliza- 
tion among the girls. 

Q. Is the Young Women’s Christian Association doing any 
work along those lines? A. Yes, it is to a considerable extent. 


JAPAN AND KOREA 


The Influence of Christianity in Japan 

Present Conditions Favorable and Unfavorable to Mis- 
sionary Work in Japan 

Reaching Japanese Women 

The Importance of Japan’s Homes 

Work of the American Bible Society in Japan 


The Opportunity for Teachers in Japanese Govern- 
ment Schools 


The Unique Importance of Japan as a Mission Field 
To-day 
The Essential for Korea’s Uplifting 


Woman’s Work in Korea 


Korean Opportunities and Needs 


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THE INFLUENCE OF CHRISTIANITY IN JAPAN 
THE REV. HENRY B. PRICE, KOBE 


Tue effects of Christianity in Japan cannot be estimated simply 
by the number of Christians that may be reported in the annual sta- 
tistics to the home boards. Japan has been brought more favorably 
under Christian influences than perhaps any other Oriental or 
heathen country. As a result, the institutions that have come down 
from ancient times have been largely modified and changed by Chris- 
tian influences which permeate to a certain extent the social, the 
commercial, and the political life of European and American coun- 
tries. Consequent upon this, great changes have taken place in 
Japan in the last fifty years. As the result, the edicts against Chris- 
tianity have disappeared ; torture, which was permissible at one time, 
has passed away, and the Mikado has given to his people a consti- 
tution which guarantees to them almost as much religious liberty as 
you enjoy in this favored land of America. In addition, the Chris- 
tian Sabbath is recognized as a legal holiday, when the faithful serv- 
ant of God in Japan can go to his Father’s house and meet his Father 
face to face without any fear as to his position, so far as the gov- 
ernment and law are concerned. 

But perhaps one of the most important of these indirect results 
is the work of the Red Cross Society, which has introduced into that 
nation a work that in old times hardly existed. If you compare the 
late war with Japanese internal warfare of ancient times the change 
has been tremendous. And this Society stands simply for the teach- 
ings of the Second Commandment of our Lord and Savior Jesus 
Christ, who commanded us to love our neighbors, to love our ene- 
mies, to do good to those that despitefully use us and persecute us, 
and to pray for them before our Father’s throne. 

Take one illustration of the spirit of the Red Cross Society. In 
the battle beyond the Ya-lu River in North Korea, a Japanese pri- 
vate brought in a Russian private who was wounded. He was un- 
able to get him to lie down at all. The Japanese lay down and made 
signs that he wanted the Russian to lie down by his side. There 
under the influence of the Red Cross these men who had engaged 
in deadly struggle lay side by side. And here is another instance of 
this Red Cross Society principle. A Japanese major was captured 
as a spy, and he was told, as all spies are, that he would be put to 


393 


394. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


death. Putting his hand into his pocket he pulled out a roll of money 
and said to the Russian officer: “I have long been a Christian but 
never before had an opportunity to do a real Christian act. Follow- 
ing the teachings of my Master and Savior, I wish to give this money 
to the Red Cross Society of the Russian Army.” Then, suffering 
the death of a spy, he went to meet his Savior. 

Before coming to the more direct results of Christian work in 
Japan, I would mention as an indirect result of Christian work there 
the attitude of the Japanese general public toward Christians, which 
has wonderfully changed. Dr. Gulick has stated that the change 
which has taken place in Japan’s attitude toward Christianity in the 
last thirty-five years has never been equaled in any other nation. It 
is true that the same change came to the Roman Empire, but in that 
case it took 300 years to accomplish the same change in the attitude 
of the general public toward Christianity which has taken place in 
Japan in the last thirty-five or forty years. 

Another indirect result of this work, one which shows how the 
example of Christian living and influence has radiated from the 
Christian men and women of that land, is found in the most con- 
servative department of the Japanese government, the Educational 
Department. That department a few years ago would not allow 
private institutions to teach religion, if they wished to enjoy certain 
privileges. Now they grant Christian schools the right to teach 
Christianity and at the same time give to them, if they wish, all the 
privileges that the government schools of that great Empire possess. 

Another important result is the wonderfully changed attitude of 
the Military Department toward Christianity. In former years the 
Christian soldier was under suspicion lest in time of great national 
danger he might prove traitor to his country; but during the late 
war the Christian private, the Christian sailor, the Christian officer, 
the Christian admiral, has proved beyond the shadow of a doubt 
that the Christian Japanese soldier in whose heart has come that 
feeling of universal love toward mankind, faced his enemy as a true 
son of Japan and possessed the Japanese spirit in such a degree as 
to win the approval of all in high positions of authority. To-day 
Christianity has won its way into the hearts of that people through 
the late war, as perhaps it could not have won it in any other way. 

One or two examples of that may be seen in the fact that all the 
hospitals were thrown wide open; and the soldiers, as they came back 
wounded and sick and dying, enjoyed the privilege of having the 
Christian teacher to sit by their bedside and whisper to them in 
their dying moments the love of the Heavenly Father and the Sa- 
vior’s tender mercy toward them. It may be that many a poor 
wounded boy or young man who was unable to profess his faith 
before the people had a vision of the Father’s face and passed on 
into the other world with hope and faith in Jesus Christ. 

Another indirect result of the Christian work there has been 


= 


THE INFLUENCE OF CHRISTIANITY IN JAPAN 395 


the change of attitude of the Imperial household toward Christianity. 
That strange, mysterious influence which has radiated from the 
Christian churches has even affected the throne of this Empire, and 
the Emperor is giving his tens of thousands to Christian institutions, 
either to help the poor orphan, or the Association work in the army. 
To me this is the most significant fact in the change that has taken 
place in Japan in recent years. As you all know, the Japanese na- 
tion for 1,500 years historically, and for 2,500 years according to 
their tradition, have looked upon the Imperial House as divine. 
Around the Imperial family a halo of divinity was cast; but now a 
great change has come. In place of the tradition of the divine an- 
cestry of the Imperial family, is a higher and nobler tradition, per- 
haps, which will enable the Imperial family to rule that land in the 
future for the welfare and happiness of the people, as they have ruled 
it in the past. To me, this is one of the greatest changes which has 
taken place there in modern times. I know of nothing that will be 
more helpful to our cause than for the Imperial family to show its 
approval and sympathy toward Christianity, by giving its money 
freely for Christian institutions. 

But there are other facts that we must mention, the direct re- 
sults without which all these just mentioned would have no perma- 
nent influence. We find there that the Christian Church has been 
established by all the great denominational families in such a manner 
that we may reasonably expect them to continue to work in that land. 
All the little differences in denominational groups have disappeared, 
and you have there the Methodist, Baptist, Presbyterian, and Episco- 
pal bodies united in such a manner that with God’s help and with 
the sympathetic prayer and assistance of Christian people in this 
country they will go on until they will be able in God’s own time to 
assume all the responsibilities of Christianizing their own people. 
Indeed, that Empire may perhaps pass on to China the Gospel of 
Light and live and die for the cause of Christ, as they lived and died 
under the banner of the Sunrise Kingdom in the late war. 

One other great result of Christian work which I must mention 
in closing is this, that the Japanese churches to-day have realized, 
perhaps for the first time, that upon them rests the responsibility for 
the Christianizing of Japan. The spirit of independence and self- 
support that has come upon that people in the last year or two is 
prophetic of great and good things for the future. No Church in 
America can permanently assume responsibility for carrying on the 
work in the foreign field, and the sooner the churches there realize 
that the better for them. And so to-day there is a great deal being 
done in the way of self-support, and the Japanese are taking up the 
great burden of Christianizing their own people. When that spirit 
has saturated the hearts of all Christians, as it is beginning to do, 
then we will see the finishing of the great work which the Master has 
begun, 


396 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Time prevents my saying more. These points are suggestive of 
the results which are taking place, and others who follow will fill out 
the list, perhaps, and give you a clearer idea of the tremendous and 
wonderful changes which are taking place there. May they lead 
you to see that the Christian missionary and the Japanese Christians 
are enthusiastic in their belief that Japan will become a Christian 
nation. 


PRESENT CONDITIONS FAVORABLE AND UNFAVOR- 
ABLE TO MISSIONARY WORK IN JAPAN 


THE REV. HENRY TOPPING, TOKYO 


THE difficulties that confront the missionary, whether favorable 
or unfavorable, in my experience are largely psychological. The 
attitude of the people—the mental attitude—is a thing that decides 
our success or failure with them, and while I do not agree with the 
words that we have read in Kipling, “Now, the East is East and the 
West is West, and the twain shall never meet,” I realize that the 
first great difficulty to be overcome when we attempt mission work 
is the natural prejudice against a foreigner and his religion. 

I think a greater difficulty that might be mentioned in connec- 
tion with this one is the obstacles that arise from political condi- 
tions. There has been a wonderful series of political changes in 
Japan, as the preceding speaker has said, and in most of them we 
have won our successes. Some may be under the impression that 
the Japanese mind is per se opposed to foreigners and to a foreign 
religion; but if we read the history of Japan we will see that until 
about 300 years ago the Japanese had relations with other nations 
and were entirely free and open. It is only since the sixteenth 
century, after foreign missionaries had come among them with the 
Christian religion, that they closed their gates, not only to the re- 
ligion of Christ, but to all foreign intercourse. So I would say that 
it is not necessarily true that we should find in the Oriental mind 
opposition to our religion. Japanese history, and the Japanese 
hospitality toward the Roman missions disprove that conception 
on our part. We areas likely to be suspicious toward them as they 
are toward us. 

Judging from my own observation, the continuation of the un- 
just treatment of the Japanese by foreigners has been in the last 
decade one of the chief difficulties that we have had to meet. Per- 
haps you do not know that the treaties forced upon Japan by Amer- 
ica and other nations in consequence of the enforced opening of its 
gates continued until six years ago in Japan; and that although 


PRESENT CONDITIONS FAVORABLE AND UNFAVORABLE 397 


Japan had been assured that when she adopted Western civilization 
she would be admitted into fellowship and fraternal relations with 
Western nations—having adopted these types of civilization and 
having asked for revised treaties on an equitable basis—she was 
surprised to be refused again and again, for no good reason except 
that it was not profitable for the European nations and America 
to grant her these revised treaties. My experience is that every 
time after a Japanese has been sent to Europe or America to beg 
for the revision of treaties, and the request was refused, we mis- 
sionaries found a very strong reaction against our work. So I will 
say again that the difficulties we have faced have been largely 
caused by our own governments rather than by the supposed and 
alleged Oriental opposition to our religion. 

There is a new Japan, as there were and continue to be rem- 
nants of an old Japan. The new Japan was begun by the missiona- 
ries some thirty-six years ago, when in the promulgation of his 
charter oath the Emperor proposed, in spite of the previous policies 
of the utter exclusion of all foreigners, to seek wisdom and strength 
for Japan from all nations. His people were not prepared for such 
a liberal attitude, but so far as they could receive this new princi- 
ple, they have followed its leading; and so we see that it is the 
most liberal statesmen of Japan that are the foremost ones to favor 
Christianity, or especially Western civilization. At the present 
time we see Marquis Ito, Count Okuma, and other statesmen, favor- 
ing the adoption of Christianity. Their concern is largely with the 
rising generation that are coming up into new wealth without any 
moral restraints; for their sake, the Emperor and all his advisors 
are agitating the matter. 

It is a great pleasure to feel that our difficulties are vanishing 
because the mind of the people is open toward us, and that the 
liberal constitution and the trend of affairs in Japan are against the 
suspicion of foreigners; also that they are assuming a liberal attitude 
toward Western learning and all that goes with it, including our 
religion. I want to bring you in just a word a concrete illustration 
of what I have seen. Here is the picture of a family with whom 
we have come into contact. I will not be able to tell the whole 
story, but I want to bring out this point. This woman brought her 
children to our kindergarten, and insisted upon the best training 
for them; but fearing that we would in some way gain an ulterior 
influence over them, she brought them every day and came for 
them in the evening. Coming to our home, we were hopeful that 
she was becoming interested. We did not understand her. Her 
mind was filled with suspicion of us, and for two years we had her 
on our list of inquirers, and I was asking her from time to time if 
she did not want to be a Christian. She would always reply, “I 
don’t understand it.” We learned the truth in the case, namely, 
that she did not understand why we were there, and what profit it 


398 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


was to us to be working so with her children and to take so much 
interest in all that concerned her. After two years she had not been 
converted; our great revival came, and we felt sure that the Spirit 
of God would reach her heart. The Spirit did touch her heart, 
bringing the revelation of a religion of love, something entirely 
unknown to her. Like all the revelations of God to His children, it 
melted her heart, and she was filled with repentance for her sins. 
Then she went everywhere telling the people that Christianity’s 
wonderful truth is the truth of Christian love; and so we found 
that she was brought to us not by arguments, not by our work, but 
because the Spirit of God came into her heart, showing Christ’s 
love; that we were not there for profit, but to teach her for love’s 
sake. I believe that our difficulties will disappear in proportion as 
we are able to show the Japanese this one principle, and that Christ 
is able to satisfy the Oriental mind as fully as He does that of the 
West. 


REACHING JAPANESE WOMEN 
MRS. HARRIET GULICK CLARK, MIYAZAKI 


From the earliest days the women of Japan have been held in 
physical, intellectual, and spiritual bondage. Physically, their long, 
flowing sleeves and close-fitting garments, that admit of no long 
step, and garments that have to be held tight have bound them 
so they have no real liberty of action. Intellectually, they have not 
been educated as the boys have been. Spiritually, they have been 
bound by the teachings of Buddha and Confucius. I wish I could 
go into details and tell you what a bondage that is, but I cannot. 

To-day the woman of Japan is being liberated. The school girl 
is putting on the divided kilt skirt, ideal in its beauty of contour 
and grace and ease of motion. The American shoe is supplanting — 
the sandal, the pointed sleeve has taken the place of the cumbersome 
long sleeve, and the girl of to-day plays lawn tennis, basketball, 
and swings in the high swing with as much freedom and ease as 
the American girl. Spiritually, Japan is being liberated, but in 
what way? Intwo respects. She has come into the same intellectual 
liberty which the young men have and which is causing them to be, 
as Marquis Ito says, “the peril of the kingdom.” The rising irre- 
ligious manhood of Japan is the danger of Japan to-day, and whaf 
of the rising irreligious womanhood? It is more dangerous than 
the rising irreligious manhood. And woman is stepping also into the 
atmosphere of Christian liberty, where she is taught that she does 
not need to be born again any more times than her brother does 
in order to enter the Kingdom of Heaven. Buddha, you know, 


REACHING JAPANESE WOMEN 399 


teaches that woman must suffer many rebirths, and finally be born 
as a man, before it is possible for her to enter Nirvana. Christianity 
has but one birth into the Kingdom for man and woman alike. 

What power is bringing this about? The Christian women 
of Japan and the Christian missionaries there have been more of a 
power in this direction than in any other. The government schools 
are raising up irreligious womanhood. The Christian schools are 
raising up Christian womanhood; and the single women missiona- 
ries who have gone to Japan are the ones who have taught in these 
schools, who have toured among women as far as possible, and who 
have taught them through the beautiful example of earnest, noble, 
strong, true Christian lives, what woman can be without a hus- 
band—that she does not need to be married in order to be worth 
something in the world. Paul taught that it was better to live 
alone if one is to do the best work for the Master. His idea appar- 
ently was that man and woman alike would have their affections 
less divided, and their time and strength would be more free for 
the Master’s service if living alone. Our experience—excuse me 
for being personal for a moment—has been that “two are better 
than one,” and that if to the two little ones come into the home the 
influence is multiplied a hundredfold. In our province, the Island 
of Kiushiu, we have stayed alone for fourteen years, being, until 
recently, the only missionaries there. The house was built in for- 
eign style, and the whole eastern part of the province has come to 
see it and the people living in it. We have kept house for several 
years, and the first year we registered only those who came for 
the first time; there were 17,000 people. All through these years, I 
think there were not more than five days when there were not some 
people there; and to every one who came the Gospel was spoken 
as much as he had time to hear or we had time to speak. 

And what is the result? The whole province knows us and, in 
a measure, loves us. They are not all Christians, by any means. 
I am here to-day to see about two young women that I have been 
asking for for several years, and have not gotten to come to us to 
aid in evangelizing a province as large as New Jersey, with no 
women’s work done in it practically, except the little bit I could 
do in the home. The men have come to the churches, but the 
women have been hard to get at. 

But I want to say a word about how Japan to-day is leading 
China. You who have come here show your interest in Japan, and 
Japan to-day is influencing China in all departments; in the military 
and the intellectual spheres she is displacing other foreigners and 
putting Japanese in their places. A great many of the newspapers 
in China are edited by Japanese, and what Japan is in the next ten 
or fifteen years will influence China for the next fifty years. The 
women of Japan are the foundation of the nation, and we must have 
the mothers as Christians. But if we are going to make Japan a 


400 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


power in the Orient—in China, in Korea, in Siam, and by influence 
all over India—we must win Japan for Christ in the next ten or 
fifteen years, and we must win the boys in order to do that. The 
young men and women with whom you will come in contact will 
be those who have passed the most strenuous examinations in their 
own schools in Japan. They sift them, not because they are not 
capable of learning, but because the schools and colleges are 
crowded beyond all possible accommodation. And so the very 
pick of the men are there being educated, and they are the edu- 
cators with whom you will compete. You must be bright and must 
have put on the armor of God. I need not take time to say that 
you will need the sword of the Spirit, the shield of faith, the helmet 
of salvation, and have your feet shod with the preparation of the 
Gospel of peace. And you must be men of prayer and of spiritual 
power, or else you will meet with the same condemnation which 
a good many of the older missionaries are meeting in Japan. They 
say, “O yes, you do it pretty well, but not quite as it ought to be 
done by the men who come to Japan.” The Japanese are saying 
that to us, and we must meet their requirements, if we wish to influ- 
ence Japan and win China. 


THE IMPORTANCE OF JAPAN’S HOMES 
MISS FANNY E. GRISWOLD, MAEBASHI 


I want to speak a few words about the importance of work for 
the home in Japan. Last fall my attention was called to an article 
in the “Hibbert Journal,” entitled “Is the Moral Supremacy of Christ- 
endom in Danger?” and the attitude which the writer took was 
that the moral successes that Japan has gained in the last war are 
due to Buddhism. While we all know that Japan owes a great deal 
in the past to Buddhism, I think we also know that her present suc- 
cesses are due in very large part to the direct work of missions 
and to the Christian civilization that is pouring into Japan. Yet it 
seems to me that she has put on this civilization like a beautiful 
dress; and I know many Japanese who have told me that Japan is 
the only country that has Christian civilization and is not Christian. 

As I go in and out among the Japanese homes that thought 
grows on me. There are many things about the homes that are 
beautiful, but there is a great deal of incompleteness, a great deal 
of sin and misery; and the thing that Japan needs most is the 
Christian home. When I think of my own home, and when I see 
the homes of others here, and compare them with some of the homes 
of Japan, there is a great contrast. We know that it is a funda- 
mental principle of ethics that the state cannot rise any higher than 


THE IMPORTANCE OF JAPAN’S HOMES 401 


its homes; and if we want to save Japan we must save the homes; 
and the Japanese wish their home life improved. They know that 
it is not what it ought to be, and I have more requests, while travel- 
ing about the country, to speak on the home than on almost any 
topic. The Japanese have read or heard about the English home 
and the American home, and they think that we know the secret 
of it. Perhaps they have been in missionary homes, and have seen 
how different they are from their own. As they wish to know about 
the subject, that makes a very good opportunity to teach Jesus 
Christ as the foundation of the home. 

There are a great many ways to bring about the establishment 
of the Christian home in Japan, and the first way, I think, is by 
teaching the girls. In Japan we have splendid government schools 
for girls. The government spends more money and can give better 
facilities than we missionaries, and in many respects they are better 
than our schools. But they are not Christian schools, and if we 
want to have Christian homes in the future, we must educate girls 
as Christians who shall be the founders of those homes. In Japan 
there is a great call for teachers for those schools ; and in doing work 
of that kind a young lady multiplies her life many times, because 
all those girls will go out to be centers of Christian influence. If 
they do not have homes of their own, they will teach other girls how 
to have homes. 

There is another aid in this direction, training women who 
shall spend their lives in building up the Christian home; but we 
have called a long time for ladies to do that work—it is work an 
angel might covet to do—and we cannot find any one willing to 
undertake it. . 

Then there is the kindergarten. We need ladies who shall be 
kindergarten training teachers. I think you can hardly realize how 
important the kindergarten is in Japan. The little children go 
home from it to influence the whole household, for it is true there 
that “a little child shall lead them.” 

Again, there is the evangelistic work in which a woman may 
engage. That means that she may travel about, visiting Christian 
workers and encouraging the girls who graduate from Christian 
schools; but we are having difficulty in carrying out this work for 
want of help. A lady may travel through Japan from north to south 
all alone, and not meet with any inconvenience. She will be treated 
as well, or better, than she would be treated in her own country. 
She can do any form of work for which she is fitted, and find an 
open door everywhere. 

There are other forms of work that may be mentioned. The 
Young Men’s Christian Association has been so successful in Japan, 
especially in the late war, that the Young Women’s Christian Asso- 
ciation is making a fine start there. Then there is the Women’s 
Christian Temperance Union work, which reaches the homes in a 


402 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


very important way. I think that if America and England were to 
do no more for Japan, if they should cease work there from to-day, 
still Christianity will spread in Japan; and I think that in the end 
Japan would become Christian. It does not depend wholly on us, 
but I think that it is our privilege to work in Japan and bring in 
a spiritual Christianitv. We have higher ideals concerning what 
the home ought to be than the Japanese have, and if we can intro- 
duce these ideals into the Empire, it is a good work, and we can do 
no better than that. 

Mrs. Clark has spoken about the people who are needed in 
Japan. Anyone who desires to see the same form of Christianity 
that he observes in America transplanted in Japan, and who will 
feel grieved if that form does not materialize, is not the man to come 
to Japan. We want the man and the woman who rejoice in what 
the Spirit of God does, whatever form it may take. It was only a 
few days ago that I had a letter from Japan concerning church 
unity. I was very much interested, and that work of God has stirred 
my very soul. I hope that some of you who are willing to co- 
operate with the Japanese, who will approach the work in a friendly 
spirit, who are willing to work hard, and sometimes to seem not 
to work at all, and who are willing at all times to work with the 
Japanese, and even under them—you are the ones whom we want 
in Japan. 


WORK OF THE AMERICAN BIBLE SOCIETY IN JAPAN 
THE REV. JOHN FOX, D.D., NEW YORK 


I am very happy indeed to bear my testimony, but will be very 
brief, because I think all of us here want to hear from the mission- 
aries. You know that there has always been a very extensive desire 
for the Scriptures in Japan, but perhaps there never was such an 
opportunity as now. It is worth while to remember that one of 
the early converts was a Japanese military official, who found a 
little Bible floating in the water in the harbor of Nagasaki, as he 
was patroling around the English war vessels to keep any one from 
landing contrary to the orders of the government. Though he was 
not able to read it, his curiosity was aroused, and he found a Dutch 
interpreter who could make it plain. He soon received the mes- 
sage of the book, and afterward that man and his family came to 
Dr. Verbeck and were baptized. That was simply one case of 
the bread cast on the waters. It is an old Bible Society story. 

I think you will be interested if I tell what has been done in 
reaching the soldiers. These women in Japan have done wonderful 
work for them; they have sent comfort bags by the tens of thou- 


WORK OF THE AMERICAN BIBLE SOCIETY IN JAPAN 403 


sands into the camps of the soldiers. These bags contained all the 
little necessities that the soldier boy wants in camp, together with 
the Gospel of Luke. I have a letter here from a vice-admiral in 
the Japanese navy, addressed to Rev. Henry Loomis, our agent in 
Yokohama, which I will read. “Dear Sir: I beg to thank you for 
the gift of Bibles for the Japanese navy. I have given orders to 
have them at once sent to the seat of war.” These books were sent 
on the warships and to the army, and so from the sands of Man- 
churia to the warships in Port Arthur harbor the Gospel message 
was carried without any missionary. Here is a letter from one of 
the soldiers, which tells its own story. It is addressed to the Bible 
House in Yokohama. “Dear Sirs: I beg to thank you for the kind 
visit, and present of a New Testament, made by a member of your 
Society yesterday. On my way to China, while waiting in the 
harbor of Osaka, I found a copy of the book and read it again and 
again. I was severely wounded in the battle of Nan Shan, one 
bullet piercing my abdomen. I prayed with all my heart and then 
began to recover. I was taken to this hospital to undergo medical 
treatment here. The object of my writing to you is to ask you to 
admit me into your holy Society.” I could tell you of another case, 
though I do not have the letter. A young Japanese had both his 
eyes shot out in his first battle, and in despair he was going to kill 
himself at once. Someone saved him from that sin, and he was car- 
ried to a hospital, where his eyes were opened to the light of the 
Word; and it is one of the sights of that hospital to see that blind 
man preaching Christ as the light of the world to his own comrades. 
We have circulated during the last ten years over a million copies of 
the Scriptures in Japan—just our own Society—and then there are 
the British and Scotch Bible Societies. I am happy to bear this 
testimony, and hope you young people will not forget our work. 
Some of you may not be called to be missionaries, but you may 
be colporteurs. I should like to have a good number of workers 
to go out. 


THE OPPORTUNITY FOR TEACHERS IN JAPANESE 
GOVERNMENT SCHOOLS 


MR. V. W. HELM, M.A., TOKYO 


I wisH to speak very briefly on one single opportunity that has 
come in connection with the student work of the Association in 
Japan in the government schools. The young men’s work began 
about eighteen years ago, when it was desired to have foreign 
teachers in the government schools, and the missionaries sent a re- 
quest to Mr. Moody, at Northfield, that teachers might be sent from 


404 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the United States. Mr. Moody turned the request over to Mr. R. C. 
Morse, of the International Committee. As a result, fourteen teach- 
ers were sent out. Then came the reaction, that period of self- 
sufficiency, during which most of the teachers from foreign nations 
were dismissed. 

There has come a righting of things within the last six years, 
and now no Japanese scholar is regarded as competent to teach 
English, no matter how well versed he may be in it. Just as in 
the best American universities we have a Frenchman for the head 
of the French department, and a German at the head of the Ger- 
man department, so there came the desire for foreign teachers. 
There had been some very sad experiences in some of the govern- 
ment schools through the picking up of “beach-combers’—stranded 
tourists—the idea being that anyone born in England or America 
could teach English. In many cases, from the immoral lives of the 
teachers, it was worse than having no teacher at all; and when, 
four years ago, the Minister of Education decided to remodel the 
government schools, it was recommended that they should secure 
foreign teachers of English. Accordingly, he came to Mr. Miller, 
of the American Legation, and said, “Do you think, if we should 
ask for young men to teach in our schools, we could find an ade- 
quate supply?” Mr. Miller consulted with Mr. Fisher and myself, 
as secretaries of the Association, and we assured him that there 
were a large number of young men whose hearts were yearning to 
come out to Japan, and we undoubtedly could secure teachers who, 
from the standpoint of ability and character, could fill these places 
satisfactorily. Three men came out first, then half a dozen; and 
to make the story short, we have twenty-one government school 
positions filled by Young Men’s Christian Association teachers, all 
Christian men, graduates of Canadian and American colleges and 
universities. Some of them are volunteers; and while in the class- 
room they have no opportunity for religious instruction, yet in their 
own homes, in Bible classes, and the like, they have every opportu- 
nity possible given to them for working with the students. Last 
year almost a thousand students were enrolled in the Bible classes 
conducted by these twenty-one teachers, a great arm of the Christian 
service in Japan. 

These Bible classes are not forced on the students. Six of the 
twenty-one teachers have English Bible classes for the Japanese 
teachers in the schools. They meet in the homes of the teachers. 
I received only the other day a letter from one of these young men 
who last year had 300 of his own pupils in Bible classes, to whom 
he teaches English and the Bible. I was in his home last October, 
on my way from Manchuria, and had the privilege of helping or- 
ganize a Young Men’s Christian Association with thirty-six mem- 
bers, six of them active. All six had become Christians in the three 
months that that man had been there. In order to become associate 


UNIQUE IMPORTANCE OF JAPAN 495 
members they had to sign the pledge to give up tobacco, wine, and 
immorality. I received a letter day before yesterday that twenty 
more young men in that school had been led to Jesus Christ by 
that one teacher. 

We are looking for men of the right stamp—strong physically 
and intellectually and spiritually. We are not going to have a 
very large increase in the number of teachers immediately, because 
the stringent financial conditions incident to the war will permit 
of no large expansion in the Educational Department. We have 
two or three positions open from time to time, and we expect within 
three or four years that there will be a considerable number of 
places open. Mrs. Clark has truly said that Japan is a nation where 
the students will be either the peril of the country or its salvation. 
We invite you to enter this open door in Japan. 


THE UNIQUE IMPORTANCE OF JAPAN AS A MISSION 
FIELD TO-DAY 


MR. R. S. MILLER, TOKYO 


THERE are three or four facts that seem to me to explain the 
unique importance of Japan as a mission field to-day, some of which 
have been already mentioned by preceding speakers, and which I 
will do little more than allude to. 

The first reason why Japan is of strategic importance to-day is 
the fact that the average educated man there is a man without re- 
ligion. The old religions are losing their hold upon the educated 
classes, and the new is making slow but sure progress. They have 
reduced Shintoism—the old, indigenous religion—to but little more 
than a form of court ceremonial; with all its shrines, and with all 
its multitudinous priests, it is of but little force in the religious life 
of the people to-day. Confucianism, which for centuries has molded 
Japanese character, and which has for its groundwork the teachings 
of Bushido, is, I regret to say, passing away. I have heard the 
older men repeatedly say that the type of manhood which was 
developed by Confucianism and by Bushido, to their regret, is 
fast passing away. Buddhism, the national religion of Japan, has 
left the high estate of her noble philosophy and, by lending herself 
to the superstition of the people, has to a large extent lost her hold 
on the educated classes. We find then, as regards the old faiths, 
that Japan is practically without a religion. As to Christianity, I 
suppose the facts and statistics are too familiar to you to need re- 
peating. The largest estimate I know of to-day for the number 
of Christians, including the Greek, Roman, and Protestant Chris- 


406 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tians in Japan, is 200,000. Multiply that, if you will, by five to get 
the Christian community, Christian constituency, and you have 
about one million out of forty-five or six millions of people. Chris- 
tianity is slowly but surely winning its way. 

A second reason why Japan is important to-day as a strategic 
center is that now, as never before, there is an open door. Owing 
to the great religious revival that swept over the country in the past 
years, and to the practical work during the recent war done in vari- 
ous ways by the Bible Societies, the Young Men’s Christian Asso- 
ciations, the Red Cross, and other societies, the heart of the Japanese 
people is opened as never before to Christianity. We have suc- 
ceeded, I am sure, in driving a wedge into the very heart of the 
Japanese nation by the work which has been done for her army. 
They have been quick to draw that conclusion. They have seen 
that the motive behind all the sacrifice which has been made by 
Christians for the Japanese army has been the love of Christ. 

One other reason, and the last which I will mention, is the 
position which Japan holds as regards Korea and China. That only 
needs to be stated. I will not attempt to demonstrate the influence 
which Japan is bound to exert on the Orient. I will only point 
out that trade is not the only thing that follows the flag. The ideals 
and the institutions of Japan are bound to affect the whole conti- 
nent of Asia; and if we get at the spirit which pervades the institu- 
tions of Japan, I think we can see that ethically they are very largely 
Christian. The Prime Minister, in a recent interview, stated that 
the educational system was from the West. It is true of her consti- 
tution, which guarantees freedom of religious belief, freedom of 
person, freedom of property, and freedom of speech. It is true of 
her courts of law and her codes of laws. But if Japan, who is bound 
to exercise an influence upon the East, whose institutions are so far 
Christian, is thoroughly Christianized, she will exert a more pow- 
erful influence upon the East because those forces which are Chris- 
tian are strengthened. That is to my mind the great reason why 
to-day Japan is such a strategic position. If we are to meet the 
opportunity, if we are to make the influence what it should be, we 
will strengthen all these powers which go to build up Christian 
institutions in that Empire. 


THE ESSENTIAL FOR KOREA’S, UPLIFTING 
THE REV. W. B. HUNT, PYENG YANG 


SoME missionaries are said to have very long faces. The only 
reason why missionaries should have long faces is the fact that 
they are continually seeing sin, as we do not see it here in the home 
land. Day after day we see it clearly and distinctly—godlessness, 
sin. It is sin that keeps you and me from obeying Jesus Christ. It 
is sin that makes the heathen world black. 

Only twenty-two years ago that little country of Korea was in 
a midnight blackness that kept out even the starlight. To-day 
the darkness is broken, and the dawn, with its little streaks of light, 
has come. Yes, the Sun of Righteousness has come to Korea; but 
it only shows us more clearly the clouds. 

I will not speak this afternoon for Korea any more than for 
Japan, or China, or the rest of the world. I come to bear testimony 
of that which I have seen of God’s power to change men and bring 
them out of darkness into light. We who have had an education 
believe that education is a necessity. I believe in it, but it is not 
the essential. The essential thing in our characters, and in the 
character of any man, is Jesus Christ. From what I have seen in 
Korea, I know this to be a fact. Now we have Jesus Christ; they 
have Him not. This is the reason for our obeying the command, 
“Go ye into all the world.” That call and that command are en- 
forced by the character and the success of your missionaries in 
Korea. Glance for a moment at this little map of the northwestern 
part of Korea. You see the little red crosses, each one of which 
denotes a regular meeting place or church in that part of Korea, 
the work of the last eleven or twelve years. Friends, the way to 
evangelize the world is to evangelize the world. Education must 
follow, but evangelization is what the Lord commanded, and that 
is the supreme business of the Church. But do not think for a 
moment that I am calling now for professional preachers. It is 
for witnesses of Jesus Christ. The best education that you can get 
is none too much, but it is nevertheless most essential that we be 
known as men who are endued with the power of Jesus Christ. It 
will enable us to do the little things to help the men who are in the 
greatest need. 

As to the character and success of that work, let me give one 


407 


408 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


illustration to clinch the fact that God can use any man. We had 
a fisherman, not like Peter a natural born leader, always ready and 
quick to come forward, but a man who was typical of that poor 
Korean people, that ignorant and degenerate people. Yet this man 
without the least idea of leadership a few years ago came to be a 
believer in Jesus Christ. I met him just about eight years since 
for the first time. That man, by his belief in Jesus Christ, has 
risen from being a man who did not know the alphabet, from being 
a man of no influence in his community, to being respected by 
several churches in the small towns of several circuits, and his word 
in the councils of the Church is always listened to. He has come 
to be a man who can interpret the Word of God, not eloquently, 
but in such a way that it commands respect. 

The character of the work in Korea is this: We do not have 
there an educated Church, as you use the phrase; but we do have a 
Church educated in the Word of God and in the doing thereof. You 
know that education is of value to just the extent that we use that 
education, or that it impels us to do some great good for others. 
That Church to-day in the northwestern part of Korea is able to 
iransform, not only individuals here and there, not only to raise 
up leaders for North Korea, but it is raising up a people which 
just now, by Japan’s taking from that nation its government, and 
possibly, in the future, its land, so that the people must be scattered, 
may be used to help solve the Eastern problem. 


—— 


WOMAN’S WORK IN KOREA 
MISS LULU E. FREY, SEOUL 


Except for the unparalleled opportunity and the easy access 
which we have to the hearts and the homes of the people in Korea, 
I do not know that woman’s work presents any phase that is pe- 
culiar to that land. 

You all know just what the condition of woman is in non- 
Christian lands. Women’s work in Korea appeals to us because 
of woman’s great need. She receives no welcome at birth, and no 
love in life, and she has no hope in death. The birth of a girl baby 
is cause for mourning; and if she survives the neglect of her baby- 
hood she is either sold, or given in marriage at a very early age, 
or perhaps she is sent to her prospective mother-in-law’s house to 
be trained. Her work there is little less than that of a slave. Her 
place in life is supposed to be that of the cook, of the one who sews, 
or does any of the household duties. She is always at the command 
of the father, or the brother, or the husband, to do whatever they 


WOMAN’S WORK IN KOREA 409 


bid her do. She is never taught like her brothers; in fact, she is 
taught that she has not the power to learn. So she remains in igno- 
rance. She has nothing to think about all day long except the 
household duties, or perhaps the gossip she may hear from neigh- 
bors. Her life is spent largely within the walls of the house where 
she lives and works day by day, for in Korea we have the seclusion 
of women. She has no hope for the future; she has no knowledge 
of Christ. She grows very, very tired of this narrow life, and it is 
not an uncommon thing at all for her to commit suicide in some way, 
either by drowning or by taking opium, or by some other means, in 
order to end the misery of this loveless life which she has led. 

Now, while the work appeals to us because of the great need 
of Korean women, it also attracts and holds us because of the trans- 
forming power which we see manifested to meet the Korean 
woman’s need. She finds that she has a soul, a soul so precious that 
One died to save her. She finds that she has a mind and that she 
can learn even as the men can. Though she may be fifty or sixty 
years old, she learns to read, and thus she can understand what 
God’s will is concerning her. She finds, too, that she incurs per- 
secution for Christ’s sake, and with these persecutions she finds she 
can be victorious through Him. She finds that she has a Friend 
in sorrow. 

I would like to give you one illustration that comes to me. As 
I was going along a country road one day, I saw a woman going 
along with a hoe, and behind her was a man with a burden on his 
back; and this burden, as we drew closer, we saw to be the form 
of a baby. It was wrapped up according to the custom. They 
climbed the hill and put the burden on the ground, and the mother 
threw herself upon the dead form of the child and cried out her 
broken heart, while the father began to dig the grave. We tried 
to comfort her the best we could, but her grief seemed too deep, 
and she did not understand that Christ was the only one who could 
comfort her. The following Sunday I saw in our meeting one of our 
women who had been a Christian only about six months, a woman 
who had been told by her neighbors that if she became a Christian 
a very dangerous spirit would haunt her and bring calamity to her. 
She did not falter, but by and by her only child, a little girl, whom 
she dearly loved, was taken from her. This Sunday, as she stood 
with the tears streaming down her face, she told how the beautiful 
little girl had died, but that she did not grieve so much, because, 
as she said, “I am going to meet her there with Jesus.” I could 
not but think of that other woman whom J saw heart-broken on the 
mountain-side just a few days before. 

The transforming power of Christ is not only evident in the 
heart life, but it goes out into the life of the family. In some cases 
whole families in Korea have been brought to Christ, and in such 
cases it makes a great difference in the family life and in the atti- 


410 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


tude of the men toward the women. They have learned to look to 
the foreign teacher and to copy him in his way of treating the wife 
and the children, and the missionary’s home becomes a model. 

I must speak a word concerning the methods used to reach 
these women. We have in our churches a place where the women 
can sit unobserved during the services. In some churches they 
have a curtain down the center, and the women sit on one side and 
the men on the other. Sometimes the building is in the form of 
an L, and the women sit in one part, with the men in the other. For 
the evangelistic work we have Christian Bible women who go into 
the homes and carry the message with them. Then there is our 
dispensary work, where women come for the healing of the body 
and learn to know of Christ, the Great Physician. The native Chris- 
tians, with the love of Christ in their hearts, carry the message into 
the homes and to their friends and neighbors. Often inquirers 
come to our homes and ask the way of salvation. This suggests 
that the printed page is not to be despised, because in a great many 
cases souls are brought to a knowledge of Christ through that 
agency. This in turn suggests the great problem that confronts 
us now, namely, the education of the women. They are hungry 
and thirsty for knowledge. As soon as the knowledge of Christ 
comes into their hearts they wish to know right away how to read 
the Bible. The majority of them cannot read at all. To this end 
we have day schools for the little children and Bible classes for the 
training of those whom we wish to become workers. For the great 
mass of women who want to learn, classes are organized, and once 
or twice a year in the large centers, these are held, and the women 
come to them from remote places. One woman came 273 miles that 
she might study, walking all the way, and carrying on her back the 
rice which she intended to eat while there. Some mothers come 
with their babies on their backs. You can understand from this 
how eager they are to learn and what obstacles they overcome. 

The work in Korea has been called the miracle of modern mis- 
sions. Two decades ago the work was organized and the seed sown 
has brought forth so marvelously that to-day we are embarrassed 
by success. Every worker in Korea—north, south, east, and west— 
is singing the reapers’ song. Yet there are in Korea countless fields 
of this ripened grain still ungarnered, and I have been wondering 
as I have looked into your faces—just as was said by the missionary 
from Japan—who is to be responsible for these ungarnered fields. 


KOREAN OPPORTUNITIES AND NEEDS 
THE REV. W. B. SWEARER, SEOUL 


THE opportunities and needs of Korea are great. First, let me 
mention the opportunities. 

1. The people number twelve millions, scattered over a terri- 
tory about the size of Pennsylvania and New York and evenly dis- 
tributed over the land, not in large centers, but in small villages. 
The people are therefore very easy to reach, and we are not con- 
fronted with great municipal difficulties. Again, I want you to 
notice the Koreans are but one people speaking one language from 
north to south, from east to west. A preacher can speak in the same 
tongue, be understood, and do effective work in any part of the land. 

2. In the second place, there is entire freedom in religious 
matters throughout Korea, with no official interdiction. 

3. In the third place, unlike Japan we have no infidel litera- 
ture. Not a page of such literature has yet been scattered in Korea, 
while there has been a great amount of Christian literature supplied. 
Twenty years ago there was no such literature; now there are 120 
books and tracts and the New Testament has been translated. 

4. In the next place, we notice that the religions of Korea 
are dead. Confucianism, ancestor worship, Buddhism, worship of 
spirits, and other great religions are dead. Sometimes when we 
recall the words— 

“In the Cross of Christ I glory, 
Towering o’er the wrecks of time; 
All the light of sacred story 
Gathers round its head sublime,” 


| i pracy 


we think that the “wrecks” are the wrecks of nations which have 
crumbled before the eternal cross; but I like to think of them as the 
wrecks of the great religions of antiquity which have been unable to 
withstand the power of the cross. All over Korea are these wrecks ; 
wrecks of Buddhism are scattered in the valleys, and temples are 
crumbling into dust. I entered one of these temples and inquired 
its history, and they told me that at one time 10,000 monks wor- 
shiped Buddha before its shrines; now there are less than a hundred, 
and all about in that territory Christian churches are springing up, 
and the people have the love of Christ Jesus shining in their souls. 
Confucianism and ancestor worship from China are foreign to that 


411 


412 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


people. They are weak and unable to satisfy the hearts of these 
people. An old man came to me and said: “For many years I have 
sought light. For twenty years I have journeyed. I went into 
Buddhist temples and cried, ‘O Buddha, give me light and rest,’ and 
there was no answer. I went down before my ancestors’ graves and 
cried, “O great departed spirits, give me light and peace,’ and there 
was no answer. I cried to the great spirits in water and air, in land, 
in the trees and mountains, and there was no answer, and now you 
have come and you have preached to me Christ Jesus and now I 
have light and peace, and all is at rest. Soon you will go to your 
native land, and I will go to the Heavenly Kingdom.” Surely the 
cross of Christ is being influential in the lives of these people. Spirit 
worship is falling before Christianity, like rotten trees before a 
great storm. 

Korea without religion waits for the Christian religion, calls 
for Christ Jesus, and is receiving Christ Jesus; but how insufficient 
is the force we have in the field to win this land for Christ Jesus! 
The call to you is seen in the opportunity, in the openmindedness 
of the people. They are ready to receive the Gospel; they listen so 
gladly to the story and tell it over and over again, and it spreads from 
mouth to mouth and from village to village all over that great nation. 
The work is growing so rapidly that one society has had to tell its 
men: “Do not go into that region; we cannot follow you up fast 
enough.” If there is any one thing which hurts it is to have to 
abandon work which we have opened up. In one district where we 
had 500 converts, we were unable to remain, and they were left with 
nobody to bring them on into the light. One man who worked in 
that section three years had 1,500 converts. Seven years ago we 
went out there, and within seven years had enrolled 5,000 converts 
and organized over a hundred churches. That land is waiting for 
the Gospel; there is no difficulty in winning converts by the 
thousands. 

I want you to remember another fact, namely, that we are 
founding missions out’ there which are self-supporting. Some 
70,000 people have accepted the Gospel out of twelve millions. 
Eleven millions more have not heard the Gospel of Christ; and if 
you consider this, you will see how powerful the self-supporting 
Church will become. In our own denomination last year, by our 
14,000 converts, more than 7,000 yen were given in support of the 
work. Ifthe American Church of twenty millions would give in the 
same proportion, we would have $60,000,000. This is the type of 
Christian Church that is being planted in Korea; and we are build- 
ing chapels which support the helpers and teachers and pay for 
their supplies of tracts and books. In one place where they built a 
chapel there was a debt of $50, and they did not know what to do. 
They prayed about it and finally one man said, “I will pay that,” 
and he did so. The missionary went to that man’s home, and what 


KOREAN OPPORTUNITIES AND NEEDS 413 


do you suppose he found? The most valuable thing in the Korean 
man’s work is his ox. He plows his little piece of land with this 
ox and so gets his living. When the missionary went over to see 
that man, he found the father and himself and his brother plowing 
the land; only where the ox should have been were the two brothers, 
and the father held the handles of the plow; they were plowing up 
the field, laboring for Christ Jesus. Friends, it seems to me that 
beside these two men there was another One there who once said, 
“My yoke is easy, and my burden is light.” Christ Jesus was a 
yoke-fellow with them. These people have given themselves to the 
Lord. May God help us to reach that place where we can give 
everything, including ourselves, for the salvation of these people. 


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LATIN AMERICA 


Is There a Call to Labor for Latin America? 
Practical Difficulties in Answering the Call 
The Call from the Woman and Children 
Answer to the Call 

Methods 

Some Results 
Work on the Western Coast of South America 
Tidings from Cuba 
Summing Up the Latin American Situation 


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IS THERE A CALL TO LABOR FOR LATIN AMERICA? 
THE REV. JOHN GAW MEEM, B.S., BRAZIL 


I nore in the short time allotted me that I may be able to show 
you that there is a call to work in Latin America. 

In the first place, we should remember that the so-called Latin 
American peoples—and I speak more particularly about Latin 
America than about the Philippines—are being formed on Ameri- 
can soil of many immigrants from Europe. While the Spanish 
and Portuguese elements predominate, still they are peoples from 
many different nations. There is a call in this fact, if it can be shown 
that they need the Gospel. Again, in almost every one of the South 
American republics we find that they have decreed liberty of con- 
science. What a challenge there is in this to a Bible-reading Chris- 
tianity, when the rulers of nations thus declare and pronounce in 
favor of liberty of conscience and freedom of religious opinion! It 
is a challenge to Protestant Christianity to go in and give the very 
opportunity that the leaders of those nations seem to think it 
necessary to offer. Beyond this fact, we find another one, which 
is the strongest of all, namely, that already Latin America is 
nominally Christian. However much any one may sympathize with 
the doctrines of the Roman Catholic Church, still I wish to assure 
you who have never seen that Church in its workings out there, 
that you can form no conception whatever of the state of things 
there by what you see of that Church here in America, or even in 
England. The two organizations would seem to be entirely dis- 
tinct, so different are they in their outcome. When we examine 
into the state of things in South America, we find that the large 
majority of those who should be upright leaders are men who are 
just the contrary—men who are careless of their morals and of the 
vows that they have taken upon them. Then it is a fact which 
cannot be proclaimed too often, that the Bible is a book practically 
and almost literally unknown in the larger part of South America. 
Who can estimate or weigh the immense and far-reaching import- 
ance of this one fact? Just think! Less than four years ago, in the 
great city of Pernambuco, Brazil, the Roman Catholic Bishop had 
the Bibles gathered up throughout that city and piled in the public 
square; and there, within sound of the electric gong of the trolley, 
under those wires that are the symbol of American progress and 

417 


418 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of this electrical age, the Word of God was burned—to-day, on 
American soil! Is this not a call to Protestant Christianity that 
derives its whole life and inspiration from that same book? 

Again, we find that in those South American countries it is 
probable that the Roman Catholic Communion will stay for all time. 
I am not one of those who believe that it will ever be entirely up- 
rooted. Granted that it will remain there, then what ought to be the 
duty of those who contemplate the uplifting and the Christianization 
of South America? If that Church must continue to exist side by 
side with others, then certainly it is far more desirable from every 
standpoint, that it should have at least the purity that it has in this 
country and England, rather than that it should remain as we see it 
to-day in utter degradation and corruption. 

But the deepest call that is voiced by these South American 
nations is the appeal that comes from the hearts of those who have 
never known Protestantism, who have never yet opened God’s 
Word and read it for themselves. From those hearts comes a pro- 
test against what they have seen, against that travesty of religion in 
God’s name; and so we find all over those republics thousands of 
men and women who have turned away from Roman Catholicism 
heart-sick. That call should stir every heartstring. 

Those nations that are civilized and are making progress, that 
are bound to influence the future of this American continent, should 
not be left without the opportunity of reading for themselves God’s 
Word and of accepting the faith which is most in accord with their 
minds and with their hearts. To so neglect them is a procedure 
that is not worthy of those who are trying to evangelize the world. 
And yet we find that in proportion to the number of those who go 
out as missionaries, South America has been strangely neglected 
in point of new recruits. Moreover, from some points of view, we 
have a constituency that should be attended to more quickly, because 
those peoples are making progress in material things. They are 
rapidly working out solutions of governmental, political, and edu- 
cational problems. 

In Brazil, about which I can speak more particularly, we find 
to-day a nation intellectually and spiritually at sea. It appears to 
be a nation that has waked up from a long and profound sleep. Its 
people are examining everything that comes before them: Positivism, 
that travesty on the name of religion, the writings of Herbert 
Spencer, Spiritualism—all are examined with equal fairness, so to 
speak. When we see them eager to examine, to weigh, and to study, 
is there not a call in this to Protestant Christianity to give them in 
larger measure than ever the Bible, and to offer them churches in 
which they can find a spiritual home, each according to the form of 
communion which is most acceptable to his own heart? ) 

It is true that in South America we have not so much need of 
industrial missions; but because of that, should those progressive 


ANSWERING LATIN AMERICA’S CALL 419 


republics that need the Gospel be left to die by the roadside? They 
are wounded, sore, and sick. Must they be neglected while we go 
to all other parts of the world, leaving them there because they bear 
the Christian name? It is true that medical missions are not so 
much needed in South America as in other parts of the world. Is 
that a sufficient reason for leaving those souls there to die, when 
our Lord said: “They that be whole need not a physician, but they 
that are sick. . . . I am not come to call the righteous, but sin- 
ners to repentance.” From every missionary who has been in 
Brazil, or in any part of South America, the testimony is unanimous, 
that these people are spiritually sick, and they are fast falling away 
into atheism and materialism and everything of that sort. 

When we find down there those souls for whom Christ died and 
which are just as precious in His sight as any others on the face of 
the earth, why should we not urge the Student Volunteer Move- 
ment to take South America more generously into its designs; 
not that a single thing should be done to diminish what is being 
done for other lands, but that there should be a greater impulse and 
a greater enlistment also for those neighbors of ours who are just 
across the equator. Dear friends, whether I have been able to set 
the situation before you clearly or not, one thing I do know, that 
after fifteen vears’ experience and study of these people, I can say 
that there is a call in the name of God to Protestantism to labor on 
behalf of South America. 


PRACTICAL DIFFICULTIES IN ANSWERING THE CALL 
FROM LATIN AMERICA 


THE REV. A. W. GREENMAN, PH.D., ARGENTINA 


To TELL of the splendid victories of mission effort in those sunny 
south lands would be a far more congenial errand. Yet what wise 
man, intending to build a tower, sitteth not down first and counteth 
the cost? Surely it ought to be profitable for the coming leaders 
of the missionary hosts to get a glimpse, hurried though it be, of 
some of the tremendous problems before them in Latin America, and 
of the need of much more aggressive and far-reaching plans of 
campaign. Anything like a complete treatment of the subject is not 
expected in the few moments at my disposal. 

A very fundamental difficulty arises at the outset from the wide 
range and magnitude of the work to be done. If the whole field is 
to be reached, about all the grades of human society to be found 
under any sky have to be dealt with, from a half naked, superstitious 
Indian to the manly, large-brained, alert managers of world-wide 


420 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


enterprises, amid as ceaseless a drive and with as many modern 
facilities at their command as if they were in Paris or Berlin. 

I. Notice how the distribution of the people bears on the 
matter. Of the 61,000,000 inhabitants of Latin America, including 
the Latin West Indies, 4,500,000 occupy Cuba, Haiti, San Domingo, 
and Porto Rico, with a total area of 75,000 square miles and an 
average of sixty persons to the mile. Then 18,500,000 live in the 
Latin states lying between us and the Isthmian Canal, covering 
970,000 miles of territory and having nineteen people to the square 
mile. And, finally, the magnificent southern continent with its 
7,650,000 miles of area, has the remaining thirty-eight millions. 
That spacious home, prepared of God for the Latin race of the fu- 
ture just as surely as the larger part of this continent was reserved 
by His appointment for the Anglo-Saxon, contains now only an 
average of five inhabitants to the square mile. Yet, even so, it is 
as well settled, so far as averages go, as the Dakotas and Colorado. 

The habits of the colonizers, the natural highways, and the in- 
security of country life have brought a goodly proportion of the 
people, much more so than here, into densely populated cities and 
towns with their contiguous districts. Examples are Mexico City, 
Havana, Rio de Janeiro, Santiago, and Buenos Aires, situated 
mostly along the sea coast and easy of access, with the less import- 
ant places, down to remote and scattered villages, following the same 
general law. In most of the southern countries, however, and at no 
very great distance from the more populous centers, there stretch 
away into the interior and up into the foothills of the gigantic moun- 
tains vast expanses, dotted at long intervals with a rude town, a 
group of huts, or traversed only by semi-civilized or roving bands. 
Such is Brazil, with four-fifths of its area, it is said, still occupied by 
the Indians. 

And those Indian tribes, extending from Tierra del Fuego up 
through the heart of the continent, along both sides of the Andes 
and the Sierras of Mexico to our very doors, numbering all the way 
from six to fifteen millions—the patient burden-bearers of the con- 
tinents and children of the survivors of the rapacious cruelty of the 
conquerors—what a field, as yet practically unreached, for explora- 
tion, for colportage, for reduction of languages to written symbols, 
and for educational, evangelistic, and medical effort. Then the 
peon of Mexico and the roto of Chili represent other millions of 
the mixed races, that in many parts are in a kind of semi-vassalage 
to their employers and in complete slavery to vice and intemperance. 
Even that hardy and fearless lord of the pampas, the gaucho, is fast 
degenerating. And all of these, with the lower classes in the popu- 
lous parts, are scarcely touched, though most of the converts have 
come from the latter. They also largely supply the great illiterate 
host, which comprises from fifty per cent. of the population in 
Argentina to eighty-five per cent, in Mexico. Then remember the 


ANSWERING LATIN AMERICA’S CALL 42t 


wealthy and educated classes that own and govern and the immense 
foreign colonies in many cities, Buenos Aires for instance, with 
300,000 Italians, or in the country, as the 100,000 Germans in south- 
ern Brazil, and one may get some idea of the diverse elements to be 
dealth with and the magnitude of the problem involved in winning 
the people of Latin America to Christ. Reflect also that only in 
a few of the larger cities and towns has the work been established 
and is being prosecuted on a permanent, comprehensive, and ag- 
gressive basis, and that enormous masses have not even been ap- 
proached thus far. Does not the greatness of the task almost appall? 
To be sure—and God be praised for it—there are 60,000 living 
epistles, members of the evangelical churches. They are a noble, 
godly company of real saints, not wooden or dead ones. Yet they 
are only one in a thousand of those whom the Master seeks and 
who have as much need of Him as ourselves. Thank God for the 
beginning, but forget not that it is only a beginning. 

' If. Another difficulty that will help account for many strange 
things in the life and habits of the people in different sections, es- 
pecially among the Indians, is the prevalence of paganism. Dr. 
Dwight, in his “Blue Book of Missions,” credits Bolivia, Ecuador, 
and Peru with over 800,000 pagans, or nearly twelve per cent. of the 
total population of those three republics. It is to be supposed that 
these figures include only those practicing the crass idolatry which 
Romanism encountered at the time of the Conquest. Yet, even so, 
there would be several million to add to this number from the re- 
publics of Mexico, Central and South America—tribes and peoples 
that are uncatalogued, almost unknown. But it is in a less rude 
form than that of the uncivilized inhabitants that paganism has per- 
meated and affects to a greater or less degree the thought and life 
of the nearly two score millions of mixed races in all of those lands. 

Obliged by force of arms at the time of the Conquest to abandon 
the old shrines, they only transferred their outward allegiance to 
the new images, their hearts being far from them; and in place of 
the priests of the old faiths, who by their religion and customs exer- 
cised control in all their principal affairs, they had to accept the 
black-robed priests of the new. Forty years ago Maximilian’s 
chaplain, Abbé Domenech, declared that “the majority of the Mexi- 
cans were semi-idolators.” And Mr. W. E. Curtis describes how, 
only five or six years ago, in La Paz, Bolivia, at the close of the 
morning mass in the cathedral, the Indians began in front of its 
very doors their dances and other rites which have come down from 
the days of the Incas. Such sights are familiar to travelers and mis- 
sionaries in many countries of Latin America. Almost within the 
sound of the bells of that most beautifully decorated fane in the two 
Americas, the great cathedral of Puebla, whose columns and altars 
are covered with choicest onyx, the idolatrous customs of the origi- 
nal inhabitants were carried on until a short time ago. The old 


422 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


pagan practices are unreproved and even winked at by the Roman 
clergy. Thus the multitudes of the mixed races are to a consider- 
able degree born and raised in an atmosphere and life full of the 
old idolatrous ideas and sentiments, either from the old unbaptized, 
or the new “baptized paganism.” ‘‘Rome does hold up Christ? 
Yes, but what a Christ. A helpless infant in a mother’s arms, a 
helpless man hanging dead upon a cross, a helpless wafer in a 
priest’s hand; an unattainable Christ, except as brought by priest 
and Mother; not a living, risen, present Savior of men.” 

This semi-paganism in religious matters, together with the 
scandalous conduct of the clergy, have borne their proper fruit—a 
complete divorce between morals and religion. Indeed, in many 
communities religion is not supposed in the popular mind to have 
anything to do with the moral life. Pope Leo’s encyclical to the 
clergy of Chili in 1897 needs no additional words to describe the 
awful condition of things, “In every diocese the ecclesiastics break 
over all bounds and give themselves to manifold forms of sensual- 
ity.” To proclaim, then, the regenerative and spiritual work of 
Christ is like speaking to them in an unknown tongue, because it 
is in no way associated with a clean, wholesome, Christ-like life. 
The priests themselves usually possess but the dimmest conception 
of what it means to be “born again,” and this, though they may be 
partially familiar with the language of piety and Scripture. As for 
the refined, wealthy, and educated classes, among whom are many 
most excellent and lovable people, they would not be expected to 
exhibit moral and spiritual perceptions superior to those of their 
religious leaders. So while many women show splendid devotion to 
Romanism, the men tolerate but do not follow the priest. And sad- 
der than all because of its dark prophecy for the future, the students 
in the universities, like their European leaders, take the road to 
atheism and materialism. 

III. A third difficulty comes from the failure of so many of 
our home people to understand the real character and work of the 
Roman Catholic Church outside of the United States. Here, under 
the powerful spur of a public sentiment, which in religious matters 
is evangelical, and in sharp competition with other denominations 
for public favor, many of the Romanist clergy and laity come into 
a friendly attitude toward Protestants. Others pose for policy’s 
sake as the admirers and advocates of free institutions and religious 
toleration. So thousands of unsuspecting and uninformed members 
of our churches judge of Romanism in Latin America by what they 
see of it here, and consider missions to Papal lands as unwarranted 
and even impertinent intrusions, and therefore withhold the support 
accorded to all other missionary enterprises. 

Let such persons be reminded that the Roman Catholicism seen 
by the public here is as different from that which the public of Latin 
America has usually seen and known as light is from darkness. 


ANSWERING LATIN AMERICA’S CALL 423 


Likewise that the Romanism of Italy is so much inferior to the 
Yankee type that the Papal authorities there fear the “Americanism” 
in their Church here more than the black plague. Let them know 
that the awful story of Cuba and the Philippines has been repeated 
to a greater or less extent in every country of Latin America and is 
being repeated now where the clergy dare to do so. 

Closely related to this is the impression that the Latin peoples 
are by their very racial characteristics unfitted for the reception of 
the simple truths of the Gospel; that they will never be reached 
except by a religion which appeals to them in sumptuous forms and 
magnificent movement of worship; and that consequently our plain, 
evangelical preaching and worship, with the pure life and noble 
ideals of Protestantism, will be so much labor lost. 

To all such objectors, let the unvarnished facts of the advance 
of our missions in those lands be given. Let them consider that, 
though the converts have to come up through a kind of double con- 
version from a coarse paganism through and out of a paganized 
Christianity, and though they must worship in the humblest man- 
ner, suffer ostracism and persecution even to the death, neverthe- 
less, tried as by fire, they have proven real gold. Let them know 
that the very simplicity of the evangelical message, worship, and life 
attracts them, and that to be able to know Christ themselves with- 
out any kind of intermediaries is their pearl of possessions. 

So Latin America is not of necessity nor naturally any more the 
home of Pope and pagan than were Britain and the United States. 
Give them the Bread of Life, and under constantly bettering condi- 
tions of political and social freedom, the desert will blossom and 
nations be born in a day. 

Finally, the question of the greater expensiveness of mission 
operations in Papal, over those in pagan and heathen, lands leads 
many to give their support to the latter fields. The sharp differences 
in the cost of the very same items in the same mission is a stumbling 
block to others. A student’s support in one part of Latin America 
costs $60 and in another $100. An adobe hall in a small village may 
be erected for $100, while a chapel accommodating a like number in 
a town will require $1,000; and a complete plant in a great city 
will need just as much as if it were in one of our great cities here. 
Such facts are not on sober second thought to be wondered at in 
missions covering parts of two continents and neighboring islands. 
As one advances toward the South from the denser populations to 
the sparsely settled countries, the cost of transportation increases, 
there are fewer manufactories, and also a larger immigration and 
growth of great cities has added to every item in mission expendi- 
ture. The fact to be remembered in all such circumstances is, that 
despite the more or less heavy outlays compared with the expense of 
the same work in other fields, there are, so far as I know, no mis- 
sions to-day, except those in Protestant Europe, where as a whole 


424. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


there is such a high measure of self-support obtained in proportion 
to the membership and annual grants from the home boards as in 
Latin America. The expenditure may seem large, but the returns 
even in a material way are magnificent. When one considers how 
all of that vast field is entering upon a period of startling transforma- 
tions and that even now the modern methods of education and new 
social, political, and commercial life are putting some of those lands 
into a very ferment of activity, the importance of the present mo- 
ment for the planting of New Testament Christianity in their midst, 
with all that it may mean for their future prosperity, cannot be over- 
estimated. If into our own country should pour the immigration 
from Europe in the same proportions as it has gone into Brazil and 
Argentina in recent years, we should have 15,000,000 a year instead 
of the million that is frightening our statesmen. 

As a young giant, ignorant of his strength, so have those fair 
lands lain nearly lifeless, while their younger brother of the North, 
heeding the voice of the Father above, has hastened along his 
career of undreamed triumphs, overcoming every opposing obstacle 
in material and political development. They are beginning to ex- 
amine the withes that have bound hands and feet; now the drowsy 
eyes are opening; they feel the warm blood of life coursing as never 
before. They are stumbling to their feet; and when once they fully 
understand what their brother up here has been doing, they will leap 
forward into such marvelous material developments in all that 
make great nations that only our own prosperity shall have sur- 
passed theirs. 

Romanism has failed in the greatest opportunity of her history. 
As France has deserted the Papacy, so will these younger daughters 
of Papal America leave the amiable prisoner of the Vatican. Shall 
those splendid peoples, great nations of the near future, be left for . 
the empire of the evil one? or shall they be taken by the Churches 
of Christ as another gem for His crown? 

A few months ago I asked the secretary of one of the great 
mission boards to tell me what he considered their most prosperous, 
all-round mission. After a moment’s pause, he named one of their 
great missions in Papal lands. Thus mission experts are beginning 
to recognize.the splendid success and marvelous opportunities which 
Papal lands afford. So let our prayers and wealth and choicest 
treasure of young manhood and womanhood be lavished, not alone 
on the multitudes of the Orient and the Dark Continent, but more 
than ever before, because riper and readier than ever before, upon 
Latin America and the great Papal lands. 


THE CALL FROM THE WOMEN AND CHILDREN OF 
LATIN AMERICA 


MISS LAYONA GLENN, BRAZIL 


A Few years ago the whole civilized world was horrified as the 
intelligence flashed over the telegraph wires that a noble Christian 
woman had been seized by a band of highwaymen and was a pris- 
oner. All over the world this news went, and prayers went up from 
every quarter of the globe. In our own land the interest was such 
that the diplomatic service of the United States had to be put in 
motion. So great was the sympathetic interest that in a short time 
the ransom demanded for that woman was on the way to save her. 
No labor, no expense was spared, until Miss Stone, whom we all are 
glad to count among the number of our delegates here, stood a free 
woman, at liberty to come to her native land. All of us rejoiced 
over that. 

But, friends, I come to bring to you a sadder picture to-day. I 
come to bring you a picture, not of a Christian woman who in lay- 
ing down her life would enter through the portals of the grave into 
heaven. I come to present a picture of darkness, not of one woman, 
but of millions of women, bound hand and foot by the bonds of su- 
perstition and ignorance. When I present to you to-day the women 
of Latin America, I do not include simply the women of Mexico, 
Brazil, Bolivia, and Peru, or all of South America; I do not present 
to you merely the women of the Philippines ; I present to you every 
woman in all the world that is bound down by the bonds of Rome, 
that is held in the grasp of the power of a corrupt priesthood. 

The women of Brazil, where my work has been, have no liberty. 
We are supposed to be on a continent of light and liberty. As you 
have heard, their senators have demanded liberty of thought, liberty 
of conscience, and they take it. But what about their women? They 
are still held in the grasp of the priesthood; they do not dare to 
open their mouths against what the priests say; they do not venture 
to take up this blessed old Book and read it. It is a closed volume 
to them. And even if they were allowed to take up the Bible and 
read it, how many of them do you think could do so? This is a stu- 
dent body from all the leading institutions of our land, and we know 
how general education is here; but what will you think when I tell 

425 


/ 


426 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


you that not five per cent. of the women in Brazil can read and 
write to-day? There is a large number in the aggregate, because 
we count eighteen millions there. A large number are finely edu- 
cated women, beautiful in their character, who have withdrawn from 
under the yoke of the Church; but what have they in its place? 
They have nothing better to turn to. They have thrown that over, 
and of the educated women in Brazil nine-tenths are atheistic, or 
spiritualistic, or positivist, just as the men are. 

But what about that other greater mass of women? I think 
that it might almost be said that in Latin America Catholicism has 
not let these women advance along the line of education. This 
great mass of women, held down in ignorance and superstition, can- 
not even lift up their voices nor their hands to-day to ask you for 
help. They have no idea of turning to the blessed Master for help. 
Instead of turning to Him, they are pointed by their priests to 
Mary. If one has so much as the stirring of conscience that she 
ought to go to Christ directly and not through the Virgin or the 
saints, they tell her of a vision that one of the saints had—the story 
of “Two Ladders.” This saint had a vision, in which he saw two 
ladders extending from earth to the heavens. One was a white lad- 
der, and at the head of that stood the Virgin Mary; the other was 
a red ladder, at the head of which stood Christ. As he watched, the 
whole world was struggling to get up one or the other of those lad- 
ders. As he lay there and looked up, he saw that all of those that 
went up the white ladder to Mary, either reached heaven in safety, 
or with infinite compassion she reached down and took them by the 
hand and lifted them up and took them in her arms and presented 
them to our Lord; but those who went up the red ladder directly to 
Christ, either fell before they reached the top, or when they reached 
there, the blessed Redeemer thrust them down. A man asked, 
“What does ‘it mean?” And Christ answered and said unto him: 
“He that cometh unto me by my Mother, I will receive and in no 
wise cast out; but he that cometh in any other way is a thief and a 
robber.” And thus they give them the Scriptures! If one happens 
to wake up to the fact that they ought not to worship images, can 
they turn to the Commandments and see “Thou shalt not make 
unto thee any graven image’? By no means, because when they 
turn to their Bible, they do not find the Second Commandment. 
The priest would not dare to teach them that Commandment; and 
so they set up an image of the Virgin Mary, or even an image of 
the blessed Christ, and tell them to kneel down and pray to it. As 
they have eliminated that from the Ten Commandments, in order 
to keep the number intact they have divided the Tenth into two. 

A nation can only rise as high as its mothers go. What, then, 
can you expect for the future of a nation whose mothers are held 
in this bondage, whose little children are brought up by women 
that are steeped in superstition, who know not what it is to speak 


ANSWER TO THE CALL FROM LATIN AMERICA—METHODS 427 


the truth to their children? There was a little boy that came into 
my school. He turned to his mother after she had promised him 
something if he would stay there, and shaking his finger in her face 
he said: “You know it is not so. You promise it now because this 
lady is listening, but when you get home you won’t do it.” And 
was she ashamed? Did her womanhood rise up and say that her 
child ought not to speak to her so? By no means; she turned to me 
with a smile on her face, and said, “Just look at that!” 

I wish that I could tell you more about the women and children 
of South America, but I lack the time. Christ died for the women 
of Latin America, just as He died for you. What are you doing 
for them? I would ask you student volunteers from the colleges all 
over this country, as you go back, not to forget those who live next 
door to you. Do not forget to lift up in prayer to God from day 
to day those whose eternal destiny lies in your hands, because it is 
North America that must save Latin America through Christ. 


ANSWER TO THE CALL FROM LATIN AMERICA— 
METHODS 


THE REV. JESSE L. MCLAUGHLIN, M.A., MANILA 


As I have gone over the country for the last six or eight months, 
traveling in some twenty-eight states, I have been wonderfully im- 
pressed with the vagueness of what is meant by this call; and I 
confess that I have been very much disappointed, as young men and 
young women have said to me: “I would like to go if I could only 
feel that I was called. What do you mean by the call?” 

Personally, I feel that the call comes from God in a way; and 
yet the call that I know about, the tangible call, is a human affair. 
God does not call; He commands us. There is a vision which I 
would like to get once a week that does me a world of good. I like 
to close my eyes and look back into the centuries and see Jesus in my 
imagination holding out His hand and calling me. I see Him dis- 
tinctly, it seems to me, and I look at Him on Calvary. Later He 
leaves the cross and the crown of thorns and the buffeting and the 
spitting, and Jesus is just ready to go back to His heavenly home. 
How His heart must have throbbed with joy; how happy Jesus 
must have been. As He hears the voices say, “Come home!” and 
sees the heavens opening and looks out on the world that has never 
heard the message, Jesus looks down on the disciples and says, “Go 
ye therefore, . . . teaching them to observe all things whatso- 
ever I have commanded you.” If we get that vision of Christ, 


428 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


there is not a follower of Jesus Christ on the face of the globe 
but that is bound to be a foreign missionary; they will have to fur- 
nish a burden of proof why they should not go. That is the divine 
call that comes to me, and the human call is the voice of the people 
who are calling us to come. When we compare the calls from dif- 
ferent countries, I feel as though we were wasting time, because the 
doors of every country are open. 

Are they really open in Latin America? Are they calling us? 
As I see the need of the Filipinos, I think I know something about it. 
There are inhabitants of 300 towns in the Philippine Islands to-day 
who are stretching out their hands to America for Christian mis- 
sionaries, and there is not a single person to go. Do they need us? 
Are they clamoring? I reply by telling you an incident. I sent 
a man named Nicholas Zamora, one of our preachers, out about 
four or five miles from the city. The man has a good voice; it is 
like a bell, and you can hear it four or five blocks. They were sing- 
ing for about ten minutes, when a policeman came along and rushed 
the whole company off to jail, We have a saying in the Philippines 
that our converts do not have any backbone until they have been in 
jail about three times. They did not have any regular jail, using 
instead the lower floor in the policeman’s house. When they arrived 
there, Nicholas said: “Well, we are here; I guess we might as well 
do something ;” and they began to sing the first verse of “Nearer my 
God to Thee.” The policeman came down stairs and said that that 
singing must cease, and went back up stairs. Nicholas said, “I guess 
we might as well have the second verse,” and they began to sing it. 
The policeman came down again in high dudgeon and berated them 
most vigorously; and having cooled off, he went up stairs again. 
Nicholas said, ‘““We will now have the third verse.” The policeman 
came down again as they were starting in strongly on the third 
verse. This was too much for the policeman, who said in anger: 
“Get out of here, and go right back to America. I don’t propose to 
have any psalm-singing Methodists in my jail.” 

Nicholas went back home; it was the time of the military 
régime. When he arrived in town it seemed as if all the military 
population were gathered in the morning service for mass. Their 
chief officer was present, and I, who was with Zamora, found him 
a fine specimen of American manhood, about six feet and three 
inches tall. I told him my mission, and he looked me squarely in 
the face, saying, “Mr. McLaughlin, I am sorry that your men were 
arrested last Sunday; I knew nothing about it. I am a Roman 
Catholic; I was born and reared in the traditions of that Church, 
and I suppose I shall die within her fold. But I want to tell you that 
my heart is sick, and J am ashamed of myself and of my Church 
when I see her degradation in this country. We can talk all we want 
to about putting in American bishops; but the only thing that will 
help my Church is to put a Protestant church in every town along- 


ANSWER TO THE CALL FROM LATIN AMERICA—METHODS 429 


side of hers.” It did me good to hear it; it was the only time that 
I ever heard a man make so frank a statement. 

I do not go around stirring up quarrels with that splendid old 
Church ; but we need to sound the tocsin of liberty, for they need us. 
Did you never hear the passionate cry that comes from a people 
who sought for peace and found it not? the yearning cry that comes 
from people who yearn for peace and find it not? Do you realize 
the longing that comes from people who have sought for joy and 
found it not, and the burning heart desire of people who sought 
through every tradition of their Church to see the face of the living 
Christ, and saw instead a lot of useless intermediary agencies that 
have destroyed the vitality of religion? Do they need us? If there 
is a call that comes up from God’s earth to-day for the truth and 
liberty of the Gospel, it comes from the people upon whom the 
shackles of Roman tradition have been chained. 

Let me give you another incident; I think it will illustrate the 
whole proposition. When holding services in a little chapel in the 
edge of Manila, we had a young convert named Candido, about nine- 
teen or twenty years old, in charge. We had to meet out under the 
trees, and there was an old man who lived close by where we were 
holding the services—an old gambler, sixty years old, named Mar- 
celina. Of all the vile brutes I ever saw, that old Marcelina was 
the worst. He would go at night, and while we were holding 
services, he would throw stones and brickbats. If there ever was 
a devil incarnate, he was one. We had patience with him for a long 
time. One day Candido came into my office and sat down in a 
chair and was looking greatly discouraged. Finally he said: “What 
shall we do with that old Marcelina? He came in last night and hit 
one of the little girls on the head with a stone, and she is seriously 
injured.” I replied: “I don’t know what you ought to do. I be- 
lieve if Jesus were on earth, He would pray for that old man.” 
“That is a doctrine which you don’t find until you take the Gospel,” 
he answered. “With us, it is an eye for an eye and a tooth for a 
tooth, and stab the other fellow in the back.” It cheered my heart 
to hear that little fellow say that. He went out and gathered twelve 
or thirteen young men in a room as a praying band, and for two 
long months, they met every single night to pray for the conversion 
of that old man. Marcelina, hearing of it, came up and asked, “What 
are you doing?” “We are praying for you, that God will give you 
love in your heart.” He rushed out, raving and swearing, and the 
next time they held a service, he threw clubs and stones. Still the 
boys did not give up. After that Marcelina could not sleep; and 
one night he got up when everybody else was asleep and stole like a 
sentry to where Candido lived and called him out. He said: “Can- 
dido, I wish you would tell me what it is that you have which I 
haven’t got; how can you treat me so kindly, when I am a brute 
to you?” They walked up under the palm trees and bananas, at 


430 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the other side of the house, and that nineteen-year-old boy and the 
proud old gambler knelt down side by side to pray. I do not explain 
these things, but I know what happened that night. Marcelina knelt 
down, and God took away that stony heart which he had had for 
fifty years and gave him as new and tender a heart as a young child 
ever had. Later there stood up thirty-seven people for baptism, and 
when I looked at that old Marcelina, my heart seemed to come into 
my throat. I knew the struggles that he had gone through, and 
after I had baptized him, he said: “I beg your pardon; I thought 
that I was doing good when I threw stones; I did not know any 
better.” Before he sat down, I put my hand on his shoulder and 
said: “Wait, one word more; what must we do to win a fellow- 
man for Jesus?” He looked around and sat down, crying like a 
little child, and we all wept with him; we could not help it. Ina 
moment he arose and gave this testimony, with the tears streaming 
down his cheeks and his voice shaking: “Pastor, we cannot win men 
by throwing stones at them; we cannot win them by treating them 
as I have been treating you; we must love them to Jesus.” That is 
what we must do in Latin America for those people who do not 
love Jesus; we must step over the barrier and help them and “love 
them to Jesus.” Do they need us? 


ANSWER TO THE CALL—SOME RESULTS 
THE REV. ROBERT F. LENINGTON, M.A., BRAZIL 


I am glad to hear what these men have said, and when you 
realize that there are men and women living in those countries who 
are leading men and women to Jesus Christ, I am sure you will know 
without anybody telling you, that there are results, and that those 
results are sure to increase. Let me give one illustration. In Brazil 
alone, during the first thirty years of evangelical work in this coun- 
try about 8,000 persons were received into the Church. During last 
year alone, more than 4,000 persons were received into the several 
Protestant churches. What does it mean? It means that the nuclei 
are being scattered all over that country; that.men and women are 
living for Jesus Christ; that men and women are loving others, until 
they cannot keep away from the Gospel. 

Friends, the results are marvelous. One thing has already been 
mentioned ; you must put down the Protestant Church alongside of 
the Roman Catholic Church and bring it out of the condition in 
which it has been during these last centuries. That result has been 
brought about in Brazil. The Protestant Church has gone in there, 


bs 


: | 


ANSWER TO THE CALL—SOME RESULTS 431 


and it has begun to transform that Church. I have seen it in the 
severa! communities where it has been my privilege to work in 
Brazil. That Church has realized that it must do something. In 
communities where there had not been a sermon preached for twenty 
years, because the Gospel was being preached there by Protestants, 
they have begun to preach and to tell the people to come to the con- 
fessional and bring their money. They were preaching and holding 
service on Sunday, at the time when our meeting was held. Before 
our coming there was no service on Sunday evenings; but after that, 
there was a service every Sunday evening to prevent the people from 
going to the Protestant services. 

There is an awakening in the Roman Catholic Church in that 
country. They are beginning to scatter the Bible among the people 
and to work among them. They were very much afraid of the 
Bible at first; it would never do for the people to read all that God 
has said, and so they are beginning to scatter among the people their 
own translations of it. I hold in my hand a little Testament that 
is being scattered throughout Brazil, published in Portugal. and I 
want to read a part of the preface. I wish you to realize that 
this Testament has the printed approval of a man who calls him- 
self the representative of God on earth; and this so-called vice- 
gerent of God has approved such sentiments as these: “No one 
knows the most urgent need that is being felt in our country for 
such a book. The Protestants, receiving their salaries from the 
Bible Society of London, are shoving into our faces the most terrible 
things that may be said against our religion which we know is the 
true religion. . . . False Bibles, full of errors; mutilated Bibles, 
which speak against the Pope, which speak against the Church, 
which speak against the confession, which speak against the eucha- 
rist, which speak against Jesus Christ, which speak against the Holy 
Mary.” 

But among the people in Brazil alone there are four new trans- 
lations being scattered. They are full of notes—notes that are in- 
tended in many cases to close the eyes of the people to the truth 
that is there before them in the Word of God. 

The people are reading and studying the Bible, and the natural 
results are following. They are following the Protestant churches 
in forming young men’s guilds and societies, like the Christian En- 
deavor and Young Men’s Christian Association and sewing and 
women’s societies. Some of these organizations have a hostile pur- 
pose. For instance, a few months ago a missionary was going up 
on the road to hold services in one of the little towns near Pernam- 
buco. He was providentially delayed by missing the train. When 
the train reached the second station above Pernambuco, it was met 
by fifty women, wearing on their dresses great life-sized hearts, who 
said they belonged to the Heart of the Sacred Cross of Jesus. They 
rushed into the train with revolvers to find that man that they might 


432 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


kill him. Other women’s societies there are working to-day, so that 
there is a tremendous activity everywhere. 

The Protestant Church is working also as she has never worked 
before, with the results that men and women are being converted 
to Jesus Christ. A strong independent native Church is springing up 
in Latin America. These churches almost support themselves. 
Hence there is less money used to-day in Brazil for the support of 
native helpers than perhaps in any other mission country. The 
Brazilian Church is independent enough and strong enough to sup- 
port its own newspapers, its own Christian Endeavor work, its own 
evangelical propaganda work; the Church is doing wonders to-day, 
and is growing great in the work of Jesus Christ. 

There is another result seen in that young men, some of them 
lieutenants and officers of the Brazilian army, have been converted. 
Leaving their friends and their homes and taking four or five com- 
panions with them, they go to hold services in three or four suburbs 
of the city. They are willing to speak the Gospel anywhere—under 
the trees, in the little huts, and houses. It is not often that you can 
find an officer of any army willing to take off his uniform and speak 
the Gospel among people who have never heard it. These young 

.men are transferred from one garrison to another because of the 
interest they are showing in the Gospel; but going to other places, 
they have been so many live coals, and their fire has produced many 
churches, which have been established because of the loving work 
of these young officers of the Brazilian army. 

One of the common faults of the people of Latin countries is 
that they do not like to pay their debts. In my town a number of 
business men were gathered together and were talking about the 
Gospel which was being preached there. They had all condemned 
it and were very much opposed to it, until finally they turned to one 
of their number and said, “What do you think of these Protestant 
services?” He replied: “Well, I want to tell you what I do think. 
You know that I am a business man, and I have got a lot of bad 
debts. I have a book which I call my ‘bad debt book.’ The other 
day a fellow came into my store and told me he owed something 
and wanted to pay it. I looked on the books, and told him there 
was nothing there against him. He said: ‘I am ashamed to say it, 
but you will have to go back several years; it is an old debt, and 
probably you would better get your bad debt book.’ I found it 
there, and the young fellow paid it. I don’t care what you say 
about Protestantism, but that young fellow told me that it was 
because he had accepted Jesus Christ that he wanted to pay his 
debts. You can say what you please about Protestantism, but I 
want to say that a religion which will make a man pay his debts is 
the best religion a man can have.” 

A few years ago, while traveling in the towns of Brazil, I came 
to a town where no Gospel services had ever been held. You can 


ANSWER TO THE CALL—SOME RESULTS : 433 


imagine that in going to a place where you do not know a soul, it 
is difficult sometimes to find a preaching place. Finally the school- 
master told me that he would allow me to use his school-room. 
That illustrates one of the characteristics of the country, hospitality. 
Going to his home that night, I asked his wife if she would go to 
the service. “I appreciate your hospitality in receiving me at your 
home,” I said, “and I assure you that there will be nothing to offend 
you.” She went. On returning home, I said, “I noticed when you 
were going to the service that there was something in your mind 
that kept you from wanting to go.” She hesitated. Her husband 
remarked, “You might as well tell him.” She then said: “I had 
heard such terrible things of the Protestants and their services that 
I was afraid to go. I asked my confessor once whether I could go 
to Protestant service, and he replied: ‘No, indeed; don’t you go to 
such a place. That man is a missionary of the devil. I will tell 
you what the Protestants do at their meetings. They carry the 
devil with them in a bottle, and when they hold a service they place 
a little table in the center of the room, and put that bottle on the 
table. Then they kneel down and make prayers and sing hymns 
to his honor, after which the cork is pulled out, the devil gets loose, 
and scenes of outrageous immorality are indulged in by those who 
are present because of the presence of the evil spirit.’” I turned 
to my hostess and said: “I will tell you one thing and that emphat- 
ically. If I had the devil in a bottle, I would never have iet him out. 
I have seen enough trouble caused by him in the lives of men and 
women, and I want to ask you if there was anything about that 
meeting to suggest to you the presence of an evil spirit?’ The 
woman turned to me with her eyes full of tears, and she answered: 
“No; I shall always thank God for going to that service to-night; 
for I found out for the first time in my life that God is my Father!” 

There is not one of us here who, if he were to go out in the 
streets of Nashville and should find a little child sobbing and crying 
by the wayside because it had lost father and mother, would not be 
glad to take that little child by the hand and lead it home. How 
about the lost children of the Heavenly Father, lost in darkness and 
despair and superstition and misery? It is your privilege and mine 
to reach out and take them by the hand and lead them back to the 
Heavenly Father. Those are the results, leading back men and 
women to the Heavenly Father. Thank God, they are being led 
back all over Latin America. And they are reaching out their hands 
to you, the young men and young women of America, and are asking 
you to come and tell them that God is their Father, that God loves 
them, that God longs for their salvation, 


WORK ON THE WESTERN COAST OF SOUTH AMERICA 
THE REV. ARCHIBALD B, REEKIE, BOLIVIA 


I am very glad indeed to have this opportunity of speaking a 
word for the Western Coast. I want to emphasize the thought that 
has been repeated several times already this afternoon, namely, that 
we cannot know the Romanism of South America by what you see 
in North America. We see Romanism in its true light in South 
America ; there we see its legitimate effects in a way that is unknown 
to you here. 

In regard to the Western Coast, there is a good work being 
done in Chili, a very good one in Peru, and a little in Ecuador. I 
have myself been in Bolivia seven and a half years. When I went 
there eight years ago there were no missionaries in the country 
doing permanent work. I have the honor of being the first to go 
there with that purpose, and the law at that time prohibited all public 
worship that was not of the Roman faith. The constitution main- 
tained the Roman Catholic religion and prohibited all others. To- 
day we have full religious liberty, granted last August. The agita- 
tion began about seven years ago. A motion was made in Congress 
to change the article of the constitution with regard to religion, and 
now we have religious liberty. That motion was made by a man 
with whom I am personally acquainted, the son of a priest. I might 
mention parenthetically that among the strongest opponents of the 
Church of Rome in Bolivia are the sons of the priests, and they are 
many. It is only a hint of the moral condition of the country. Other 
missionaries have gone there since, and we have encouragement 
in our work all along the Western Coast. 

One thing very much needed in Bolivia is civil marriage. We 
have people interested in the Gospel, but we cannot get them any 
further than that until it is possible for them to be legally married. 
As it now is, they are living as married people though not married. 
We cannot receive such to our churches, nor can we advise them to 
break up the home or separate. Until we have civil marriage, which 
I think will come in a year, we are greatly hindered in our work. 

We have seen young men transformed completely. One man 
that I baptized about four years ago is so transformed that his old 
acquaintances have done their best to get him back to his old habits. 
He stands firm, and is doing the best he can to make the Gospel 


434 


TIDINGS FROM CUBA 435 


permanent. He speaks three languages, and sometimes he has two 
or three teachers about him to whom he tells the old, old story. We 
have several other such persons among our converts. All our con- 
_ yerts are from the half-breed class ; they all speak two languages and 
some of them three, and each is doing in his own way what he 
can to make the good news known to others. 

I want to tell you of a little boy that went to our school, as 
the story will give you some idea of the material that we have there. 
This boy was a boarder and professed conversion. When vacation 
came he went home. He lived about 15,000 feet above sea-level, with 
his father and mother, who had never been married. The boy’s 
mother abandoned his father some years ago, married, and kept the 
boy there where the example was bad. He continued to say his 
prayers, but she did not understand it. He explained that he was 
not praying to the Virgin, or the saints; but to God Himself. She 
was pleased, and he continued to pray and to explain the Gospel. 
He came back after vacation. The school boys were all strangers 
to him. I left him alone to see what he would do. They were all 
in a dormitory; I was in my room. Suddenly there was perfect 
silence. I listened and heard that little boy’s voice. I knew that he 
was leading in prayer. Another boy from the same town who came 
back with him also led in prayer. They were the only two of the 
town who returned. The biggest boy said, “We are all ready for 
bed, and let us pray.” They all knelt down and this little fellow led 
in prayer before his companions, and thus gave his testimony of love 
for Jesus Christ. Those boys and thousands of others need some- 
thing done for them. What will you do for them? 


TIDINGS FROM CUBA 
SYLVESTER JONES, CUBA 


I am very glad to speak a word in behalf of the important field 
in Cuba—important because of the vast opportunity of doing mis- 
sionary work among that people; and not a little of that opportunity 
has come about through the instrumentality of our own national 
government. 

In the year 1902 we opened the first church in Jibara, where 
I have been working. In that une day there were more than 1,000 
different persons who heard the Gospel, the greater part of them 
for the first time in their lives. But that was not simply a passing 
enthusiasm ; it was only one day of many other days. 

Not long ago, as I was coming away for my furlough, I passed 
through a city where we were building a new church. I happened to 


436 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


pass by on the day which was appointed for the laying of the corner- 
stone of the new church; and it is a pleasant memory to look back 
to that congregation gathered in the open air—more than 500 of the ~ 
best men and women of that city—to listen to the preaching of the 
Gospel. 

Uncle Sam is digging a big ditch over there in Panama. It may 
be delayed, but some day that canal will be finished. When it is 
finished, Cuba and some of the states of Central and South America 
will lie in line of one of the great highways of world traffic; and as 
these nations grow in importance commercially and politically, the 
duty rests upon the Christian Churches of the United States to 
plant in them the leaven of the Gospel, that it may permeate them, 
that they may become imbued with those principles of the Christian 
life and practice that are so essential for any nation, if it is to suc- 
cessfully fulfil its mission in this world. 

The opportunity is great. There is not a home in the city of 
Jibara where I could not go. In some of the homes, it is true, I 
would have to talk about religion cautiously ; but I could enter them 
as a friend, and in the greater part of those homes I could talk 
frankly of the religion of Jesus Christ. In view of that, will you 
not admit that Cuba is open for the preaching of the Gospel? 

As a friend of missions said, after a visit to Cuba: “To Chris- 
tianize Cuba is the opportunity and the obligation of the Christian 
Church of America. We gave the best ability of our nation—sacri- 
ficing it gladly, freely, joyously, with a patriotism seldom equaled in 
the world’s history—that Cuba might be freed from political thrall- 
dom. Shall not the Christian Church of the United States as freely, 
as gladly, and as joyously give the best and the brightest of her sons — 
and daughters to win that country for Jesus Christ?” 


SUMMING UP THE LATIN AMERICAN SITUATION 
THE REV. JAMES B. RODGERS, D.D., THE PHILIPPINES 


Just a word in summing up the messages of this splendid series 
of addresses. I have served ten years in mission work in Brazil, and 
for the last six or seven years in the Philippine Islands. 

What does this meeting mean to you who are here and who are 
looking forward to your life-work? Have you been any more than 
entertained this afternoon? Have you been deeply stirred? Have 
you come to realize something of Latin America’s call? No one 
has yet spoken of the special appeal that comes to us as Americans. 
In spite of ourselves, against our political ideas, perhaps, but in 
God’s providence, Americans have a permanent influence in those 


SUMMING UP THE LATIN AMERICAN SITUATION 437 


countries of which we have been talking. The Philippines are ours 
to do with, to bring to their best. Cuba was ours for a year or two; 
Porto Rico is ours permanently. In all these American countries, 
American political influence is growing constantly. Whether South 
Americans like it or not, there is opportunity for patriotic service 
there, as well as for Christian service. 

Out in the Philippines, at the head of the Educational Depart- 
ment, is a man who is doing splendid service, and they tell me that 
his name is on the list of student volunteers. His work is not that 
of a minister; he is giving his life to education, to work under the 
government in the Philippine Islands. There is a new field for you 
in South America—in political life, in civil life, in business—and 
there is necessity for young Christian men and women. No better 
chance can be found than that which is given to those of this genera- 
tion. There is demand for your services not only in the Church 
but in the government in future, and I trust that under God’s Spirit 
some of your hearts may have been touched. 

You can ask for nothing better, you can long for nothing more 
glorious than is offered by these and other fields. Talk about throw- 
ing your life away! It is the veriest nonsense. Can any one who 
stays at home here and wears out his life in some little country town 
have half the reward that comes to those men who have been led 
to go to the other side of the world? No, indeed. I do not call upon 
you to sacrifice anything for missions. There is no sacrifice to 
speak of in these times—no more than is demanded of every Chris- 
tian who remembers he is a true servant of Christ. Why not look 
to opportunities to serve Him somewhere else than here at home? 
And if you are to remain at home, why not find some opportunity 
to serve Him in connection with the work of the Church? There 
is no such thing as a foreign mission, there is no such thing as a 
home mission, there is no such thing as a local mission. We are 
all soldiers of the Lord Jesus Christ. The world is our field, and 
we are the forces, not to labor as the American army now does, 
which has representatives in the Philippines who stay there for two 
years and then come home. Have these soldiers changed their serv- 
ice when stationed in the Philippines? Does not the same oath bind 
them, whether they are here or there? As you have heard of the 
great need, as your heart has been stirred by these stories of actual 
success, I ask you to let all questions of sentiment pass away, and 
reasonably, sensibly, as a young man would sit down and choose a 
business position for himself, consider whether or not God has not 
a place for you in some other land than this. 


* 
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MOSLEM LANDS 


Islam in the Levant 

The Moslem Situation in Persia 

Work for Women in Arabia 

Work for Moslem Women in European Turkey 
The Educated Moslems of India 

Islam and Africa 


The Evangelization of the Mohammedan World in 
This Generation 


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ISLAM IN THE LEVANT 
THE REV. JAMES L. BARTON, D.D., FORMERLY OF TURKEY 


Tue Levant borders upon the Mediterranean Sea, including 
the point at which Mohammedanism took its rise, Mecca, the birth- 
place of Mohammed, and Medina, which contains his tomb. Islam 
started in Medina, which is now under the Turkish government, and 
gradually spread northward through Syria, Asia Minor, Turkey to 
Constantinople, increasing in area and strength until it finally took 
possession of the great Greek Empire. In the 15th century Mo- 
hammedanism produced the Ottoman Empire, with its capital at 
Constantinople. This is the largest and most mighty Mohammedan 
government in the world, able in 1532 to threaten all Europe. 
Since that time, however, the temporal strength of Mohammedan- 
ism has decreased, but not its religious power. 

As you well know, Mohammedans, in extending their domain 
north from Mecca and Medina, conquered Christian nations. Mo- 
hammedanism was a revolt against the idolatry and corruption of 
Christian Churches, which had, in these regions, become exceedingly 
impure. From that time to this, Mohammedans have seen Chris- 
tianity only in its Oriental and corrupt form. The Mohammedan 
believes in his heart that Islam is incomparably better than Chris- 
tianity. They believe that Mohammedans are more honest, more 
upright, more pure in life, and more truthful than Christians; and 
the Christians in those localities are not, as a class, of a character to 
win them from that belief. As an instance of the opinion that they 
hold on this subject, a Mohammedan keeper of a caravansary with 
whom I was stopping, when I asked him if it would be safe to leave 
my luggage in the courtyard, told me that it would be perfectly safe 
to leave it in the courtyard, since as he assured me, “there is not a 
Christian within three miles of here.” And he was perfectly sincere 
in making this statement. I wish to emphasize right here the fact 
that the Mohammedans of the Levant have never come in contact 
with true Christianity except recently; they have never had the op- 
portunity of knowing Jesus Christ as a Redeemer and Savior, who 
cleanses from all sin. What they have seen of that which bears the 
name Christianity is a caricature upon the name. 

Mission work has been established among them throughout the 
Levant, and in every city of importance Mohammedans are now 


441 


442 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


beginning to learn that Christianity means more than a declaration 
of belief in the Trinity and bowing down to images. They are be- 
ginning to learn that it stands for truthfulness in speech, for honesty 
in business, for purity of life, and they are beginning to see Chris- 
tianity in its simplicity and strength. 

Moreover, the Mohammedans are beginning to read Christian 
books. Many things might be said of the work among Mohamme- 
dans in the Levant that cannot possibly be printed, because it would 
tend to shut off the Mohammedan world from Christian influences; 
but the Mohammedans are now, multitudes of them, intelligently 
reading the Bible and Christian books. At one time I gave a Mo- 
hammedan a New Testament on the condition that he would read it. 
He was a Turkish official, but he promised me that he would do so. 
I saw him a year later, when he came to me like Nicodemus by 
night. I said to him, “Have you read the book I gave you?” He 
replied, “Yes, I have read it through four times, and it gets hold of 
me every time right here’”—putting his hand upon his heart. “I 
believe that is the religion which must ultimately be accepted by 
the world as the true religion; it seems to me that it is the only re- 
ligion.” He went out and away, and he is to-day an official of the 
Turkish government. He is a representative of a great class in 
the Mohammedan world who are beginning to have an intelligent 
knowledge of Christianity, and who, we hope, will be able in the 
fulness of time to acknowledge our Christ as Redeemer and Lord. 

Last year, from the Christian presses at Constantinople and 
Beirut, there were issued, in languages spoken and read by the 
Mohammedans of Europe, Asia Minor, Syria, Egypt, Africa, and 
Arabia, over 50,000,000 pages of Christian literature. These books 
are not printed for free distribution, remember, but for sale. Upon 
this very day upon those presses there are being printed to send out 
to the Mohammedans in the Levant, not less than 150,000 pages of 
Christian literature. 

There are in that country to-day, not less than twenty millions 
of Mohammedans. Among them are many not known as Chris- 
tians, who believe that Jesus Christ is the Savior of the world, that 
the religion of Jesus Christ is to be the religion of the world, and 
that Mohammedanism must yield to the onward march of Chris- 
tianity. But in all that work, there has been no great movement of 
the Mohammedans toward Christianity. We feel now, however, that 
the wall of exclusion is beginning to crumble, and we believe the 
time is at hand when a great work for Christ may be done in the 
Mohammedan world. 

I desire to relate an incident that happened a few months ago. 
A man of sturdy strength in middle life came to me at the Mission 
Rooms in Boston and waited for nearly two hours for an opportunity 
to speak with me. When the opportunity was afforded him, he said: 
“T am —— Bey, a Mohammedan and an Albanian, and I have come 


THE MOSLEM SITUATION IN PERSIA 443 


to America to implore you to send missionaries to my people.” 
He was pleading for a people who live along the Adriatic Sea, ex- 
tending in toward Macedonia, and who number some two millions 
of souls, one of the strongest Mohammedan races in the world, ex- 
cept possibly the Arabs. These Albanians are a proud and worthy 
people and have produced many great men. Mohammed Ali, the 
great conqueror of Egypt, was an Albanian, as are many of those 
who to-day hold high positions in the Turkish government. Many 
Grand Viziers and leaders of the Turkish army are and have been 
Albanians. They call themselves “The Eagle People,” up there 
among the Mountains. Bey said: “We gave Alexander the 
Great to the world. We are the only Mohammedan race in Europe, 
and we come to implore your great Christian country to send mis- 
sionaries to our country to teach Christianity to us.” 

He came three different times to plead for “his people.” The 
last time, as he urged a favorable answer, he caught me by the arm 
and said: “Our hopes rest entirely with you. If the mission boards 
of America fail us, what will become of my people?” That Mo- 
hammedan race, represented by Bey, from across the seas di- 
rects an urgent prayer and presents a strong appeal to us for help. 
It is a living and veritable cry from Macedonia. Friends, the Le- 
vant is open to-day for the preaching of the Gospel of Christ from 
the Adriatic to the Gulf of Aden. The people are ready; are we? 


‘ 


THE MOSLEM SITUATION IN PERSIA 
THE REV. LEWIS F. ESSELST YN, PERSIA 


PERSIA is not one of the largest Moslem countries, nor is it 
one of the best known; but it is certainly one of the best mission 
fields, because it is one of the greatest and also because it is a key 
to India. Its eight or nine millions of souls are going to destruc- 
tion without the Gospel; that is its great appeal to Western men 
and women to-day. 

Persia is about as large as that part of the United States which 
lies to the east of a line which might be drawn from Chicago on 
the north, to the Gulf of Mexico on the south, which territory con- 
tains twenty-two of the principal states of the Union. Now think 
of Persia as a great desert country covering all that extent of ter- 
ritory, in which there is a network of mountains, but which has no 
railroads, no properly constructed wagon roads. Your traveling is 
all done on mules or horses and is very uncomfortable indeed. Its 
people cannot read or write. Think of all that eastern part of the 
United States with a population spread out over it so thinly that 


‘ 


444 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


it is not much greater than the population of New York State. 
Now think of taking your Bible and going to work to win these 
people to Christ. They cannot read this book and acquire its teach- 
ings for themselves, and think of them as begging and beseeching 
us to send some one to them who can read this Bible to them and 
talk to them about it. 

Perhaps I cannot illustrate the degraded condition of the people 
in Persia better than by referring to the condition of women, be- 
cause the key to the condition of the entire people is the condition 
occupied by their women. I will illustrate it by describing the 
manner of cultivating rice in northern Persia in that portion bor- 
dering on the Caspian Sea. Among the people there, the planter as 
a rule marries as many women as he needs for the cultivation of his 
rice. They prepare the fields and sow broadcast in a seed plot. 
These fields are not very large usually; perhaps they are about as 
large as the Ryman Auditorium, or possibly a little smaller. The 
women further prepare it for cultivation by flooding the fields with 
water and then by plowing and cross-plowing under the water, 
standing in the great pools knee-deep or more. When the rice has 
grown to the height of six inches or more, the women go out in 
the early dawn and often they work with their babes strapped on 
their backs. It is necessary for them to transplant the little blades 
that have come up in the seed plot; so they pull the rice plants up 
by the handful and transplant them, a few plants at a time, working 
steadily all day long until the evening twilight deepens and it is too 
dark to work any more, when they take refuge on a little elevation 
that may or may not be protected by a booth. There they remain 
during the night and are ready to start work again at the dawn. 
This they do, day after day. And when the harvest has come, and 
the crops have been gathered and safely placed in the storehouses, 
these women are probably divorced and turned out to live lives of 
misery, shame, and degradation, until they may be so fortunate, as 
they would consider it, as to become the wives of other planters. 

I will give you another illustration of their condition. Not 
long ago I was sitting in my study when a department representative 
came to me and said that lying out in the open, behind the Legation, 
was a poor old sick woman; and he thought perhaps I might be able 
to do something for her, as she needed attention very badly. I 
went and investigated the case and found a poor, decrepit old 
woman. I say old woman, for though she was only about thirty- 
five years of age, at thirty-five in Persia they become broken down 
and decrepit. I investigated her case, and my investigation re- 
vealed this story. She had been the wife of a certain man and had 
gradually been getting blind. She had also fallen and broken her 
hip joint and, being no longer able to do his work, he had carried 
her out in the open desert and left her to die there. We took her in 
our hospital where our doctor cared for her; and when they washed 


THE MOSLEM SITUATION IN PERSIA 445 


her in order to dress her wounds, they found that she had maggoted 
bed sores on her body. We did everything we could for her, and 
God in his mercy relieved her of her physical sufferings. It was 
His mercy that placed her in our hands for the last few days of her 
life, in order that she might hear the story of the love of Christ. 

I cite these cases to illustrate the degraded condition of women 
and of the people in general. Over against this, I will say that our 
schools for Mohammedan girls are making most encouraging 
progress. In the one in Teheran, a few years ago we had not one 
native Mohammedan girl. They did not dare to attend, but they 
finally began to come in until last July I had to arrange for another 
room to accommodate the increased attendance; and in September 
the superintendent in charge wrote that there would need to be 
a still further enlargement. A few days ago I had another letter 
in which she said that the school was again overflowing beyond 
our power to accommodate the pupils. 

Another difficulty that we meet with there beside the degra- 
dation of women is that there is no religious liberty. Any one who 
becomes a Christian does so at the peril of his life, and sometimes 
pays for it with his head. As an illustration of this, not long ago a 
man came to us to be baptized, and within one week thereafter he 
was thrown into prison three different times. Last winter I went 
to the hospital three or four times a week and would sit and read to 
the patients. There was one young man, a Mohammedan of per- 
haps twenty-two years of age, who became very much interested; 
and so I devoted considerable of my time to him, until at last I 
had the joy of seeing him on his knees confessing Christ. He 
became convalescent and went out of the hospital and I lost track of 
him. But one cold day a knock came at the door. When I opened 
it, this young man was standing there. He was clothed in but two 
garments—an old coat, ragged and torn, and an old pair of trous- 
ers in the same condition. He said that when he had gone out and 
confessed the Lord Jesus Christ, he had lost his work; and when 
he got another place, he lost it again, and so was persecuted from 
place to place until he was in the condition in which I found him. 
I was dressed as I am now and was sitting in a comfortable room 
by a warm fire. There was the door to the dining-room, in which 
I could get an abundance of good food; and there was the door to 
a bedroom, in which I had a comfortable place to sleep. Only a 
few blocks away was the American Legation, over which floated the 
Stars and Stripes; and I knew that if any harm came to me, I would 
be amply and strongly protected. I knew that I was safe in God’s 
keeping. But you might talk until the day of judgment and you 
could not convince a man in his situation and with his experience 
that the religion of the Lord Jesus Christ was a protection to him 
from the miseries of this world. 

Our work for boys is making great progress. When we gradu- 


446 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ate a class of six or eight students, we have calls for double the num- 
ber to take positions of trust with the government. Not only does 
that condition exist, but men and women are acknowledging the 
progress which we have made and the work that has been done. 
It is going on, and we want your prayers and your encouragement 
and your help. 


WORK FOR WOMEN IN ARABIA 
MRS. S. M. ZWEMER, ARABIA 


Jesus said, “Love one another, even as I have loved you;” there- 
fore we ought to love our Arab sisters. It is ten years since I began 
work in Arabia. I was the first woman missionary in East Arabia; 
to-day there are five—nine for the whole of the Peninsula—to work 
and to direct the work in a population of eight millions. I give you 
my experience of the great, pressing need of these women and of the 
opportunities for work and the results. Their ignorance is dense; 
they are steeped in superstition. Islam utterly degrades woman, 
petrifies her conscience, blights her mind, and debases her affec- 
tions; there can be no family life where a wife is one of four, and 
when she may be divorced at any moment and returned to her fam- 
ily. The children are untrained because the mother has had no 
training; and the little ones grow up in a very demoralized condi- 
tion, where unclean conversation is a fine art and thought to be 
very clever when uttered by a child. 

There are many opportunities for a woman to present the 
Gospel to the women and children of Arabia. Consecrated common 
sense is needed at all seasons and places. We have many openings 
for teaching in the houses and in the villages, in the schools, hos- 
pitals, and dispensaries, and at the public well where women meet 
to draw water for household use. A simple hymn sung by a little 
child has often attracted attention and caused them to stop and 
listen to the message of redeeming love. 

Direct results are not very evident. One woman confessed 
Christ openly and was baptized with her three children, but she did 
not inspire others to follow. The women are timid about passing 
on any new idea and especially so in regard to religion. Many 
appear to grasp the truth, and some have compared the fruit or 
effect of the two religions and have confessed openly the vast differ- 
ence and superiority of Christianity; yet they are not bold enough 
to forsake all and follow Jesus Christ. 

Indirect results are these. Fanaticism and ignorance are break- 
ing down through contact with the missionaries. Helping the sick 


WORK FOR WOMEN IN ARABIA 447 


often removes the fear of a whole village, and in place of a rebuff, 
a cordial and hospitable reception and polite hearing are gained for 
the new teaching. In the homes a warm welcome awaits the visitor, 
and there is no difficulty in introducing religion and speaking of the 
Gospel. Some families have asked to be taught to read, and others 
want the ladies to sing hymns whenever they visit them. And they 
learn to love and respect those whom a few years ago they disliked 
and treated with contempt. The women who read are afraid to read 
too much of the Bible; they are afraid of its power, as they have been 
told by the Moslem teacher that if they read, they will surely become 
Christians. However, in spite of this, many copies of the Gospels 
have been sold or given to Moslem women in the past ten years. 

In the daily clinic an old patient will often make the Gospel 
address clearer to a newcomer, who may be listening for the first 
time to the message of salvation. Many women thank us for the 
good word spoken and quite believe in praying before treatment. 
In school the children have acquired a good deal of Bible knowl- 
edge and know a great many hymns. We notice a change for the 
better in them, and their lives are certainly brighter for the hours 
spent in the Christian school. We have been laying a train of dyna- 
mite, as it were, and we are praying for the fuse that shall set it 
alight; we want the baptism of the Holy Spirit; He only can bring 
the fire where we have been privileged to lay the explosive. 

These foundations have cost lives and probably will cost more 
before the building will be seen above ground. Two of our best and 
most useful women missionaries have been taken from us in the 
past eight months, Mrs. Thoms and Mrs. Bennett, both graduates of 
Ann Arbor. And we need women to take up the work which they 
have so recently laid down; doctors and teachers are needed all over 
the field. Suffering womanhood awaits the skill of the thoroughly 
qualified lady doctor; dying souls need the message of love which 
they alone can bring. There are opportunities for young women 
as teachers and evangelists, who will train the young and teach them 
to live a pure life and to carry the light into homes and lives dark- 
ened by sin and superstition. And we ask you to watch and pray 
with us until the day dawns in Arabia. When Garibaldi drew up his 
ragged and defeated troops under the walls of Rome in 1849 he 
said: “Soldiers, I have nothing to offer you but hunger and thirst, 
hardship and death; but I call on all who love their country to join 
with me,” and they joined him by hundreds. He appealed to their 
love; at no other tribunal could such an appeal have succeeded. 
And the one appeal of Christ to His Church is still, ‘“Lovest thou 
me?” May the love of Christ constrain us. 


WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY 
MISS ELLEN M. STONE, SALONICA 


I spEAK of work for the evangelization of Moslem women only 
from the standpoint of my experience as a member of the European 
Turkey Mission of the American Board, in the Balkan Peninsula. 
This work is primarily among the nominal Christian Greek Catholic 
Bulgarians wherever found; and then among the Greeks, Servians, 
and Albanians, who may be reached through our common missionary 
tongue, or whose language we may learn. 

This work among the Moslem women has necessarily been an 
indirect, rather than a direct work. It has been done through the 
teachers and Bible women from the several provinces of the Pen- 
insula, Albania, Macedonia, and Bulgaria, in all of which this mis- 
sion is kindling beacon-lights of Gospel truth from the Adriatic Sea 
on the west to the Black on the east; from the Danube on the north 
to the Mediterranean on the south. During the very year that I 
went thither, Bulgaria slipped out from under Ottoman dominion, 
after enduring it for five centuries. In that land, therefore, which 
adopted for its government a constitution giving freedom of con- 
science to all peoples living within its borders, to Turks and Jews, as 
well as Greeks, Armenians, and other nominal Christians, oppor- 
tunities abound on every hand, as in this land, for all who would 
work, to bring those about them to the knowledge of Christ. 

Many opportunities have, of course, been mine to observe at 
close range the influence of the growing light of civilization upon 
Moslems, as well as upon non-Moslems, in those provinces whose 
neighbors have all secured political freedom and the right of self- 
government. From Greece on the south, with Athens only two days 
distant by a small coasting steamer, and Mt. Olympus of the gods 
in full view across the Gulf of Salonica, how strongly it shines into 
the provinces of Albania and Macedonia bordering it upon the 
north! As the line of freedom has crept down south of the Danube, 
until Servia and Bulgaria are a law unto themselves, not only politi- 
cally, but socially, educationally, and religiously, it was inevitable 
that self-consciousness should develop and strengthen in the peoples 
of Europe who are still under the Ottoman power. Hence we have 
heard from Secretary Barton—and our hearts have been thrilled by 
his story of Albania’s pathetic plea through one of her Mohammedan 

448 


q WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY 449 


_ Beys—of larger opportunities for Christian education in her hitherto 

“neglected land. A few of Albania’s sons and daughters, who have 
had the unusual privilege of education in other parts of Europe, 
have taken rank among the educated classes of the world. Their 
hearts burn that the masses of their nation may be given the right 
in their own land of education in their own language. Thus far, the 
work of evangelization in Albania has been prosecuted only by the 
consecrated young Albanians, who have received their education in 
mission schools established for the Bulgarians. Nearly twenty years 
ago the one Albanian school which exists in all that land was estab- 
lished by Mr. Gerasin Kyrias. His steadfast heart was undeterred 
by his sufferings during a six months’ captivity in the hands of a 
band of robbers who were his own countrymen, but he set his face 
steadfastly to found the first school for the Christian education of 
the girls of his country. Upon the completion of her course of study 
at the American College for Girls in Constantinople, Mr. Kyrias’s 
sister joined her brother in this school, where she has been the prin- 
cipal for the last fifteen years. A year ago last June, a second 
sister, upon completing her course in the same college where she had 
been president of the Self-Government Association during her senior 
year, joined herself to the teaching force in that school at Kortcha, 
while a brother has charge of all the colporters in Albania, under 
the British and Foreign Bible Society. To this consecrated band 
of brothers and sisters of a single Albanian family are now added 
Mr. and Mrs. Tsilka, who, since their return to Kortcha last No- 
vember, have resumed their work, which was interrupted by the 
captivity of Mrs. Tsilka and myself. Surely the prayers of this Con- 
vention will ascend most earnestly to God that these young native 
workers may be reinforced by the American missionaries for whom 
they and Bey alike plead. May God hasten the day! 

Western civilization, the dictates of fashion, the aspiration for 
education, are all making Moslem women who have any opportuni- 
ties for outlooks into the great world about them impatient of the 
restraints of Islam, which, for centuries, have shut them in, either as 
the petted beauties of the harem, or the abject slaves of their lords, 
the victims of his caprice or cruelty. In Salonica I have many times 
met women of wealthy families walking by threes or more, quite in 
advance of their attendants. It is true that they were wrapped in 
Egyptian costume ; but with their veils thrown back from their faces, 
they were enjoying the same freedom as their Frank sisters, whom 
they passed and re-passed. At the gardens by the sea, younger 
women are often seen walking in groups in the more secluded paths ; 
yet they were coyly watching for opportunities to reveal not only 
their charming young faces, but also the beauty and richness of their 
French attire beneath the enveloping silks of the Turkish wrap, 
which should cover all. 

The power of education is proving a sure disintegrator to the 


450 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


seclusion of Moslem social life. Turkish women have already taken — 


enviable places among writers of their nation. Others are mu-_ 


sicians, physicians, nurses; and a constantly increasing number are ~ 


availing themselves of the educational facilities afforded by the Ger- — 
man, French, and other foreign institutions which have been estab-— 


lished at Constantinople, Smyrna, and elsewhere. In our own beau- 
tiful American College for Girls on the heights of Scutari, Con- 


stantinople, Turkish girls, as well as those of all nationalities of the — 
Orient and Franks, eagerly take advantage of the course, and a few — 
have even graduated with honor. A far larger number, however, — 
are removed to the seclusion of their homes, as they approach maid- — 
enhood. It was my privilege to be at the college the day the first | 
girls from Moslem families were received. There were six of them, | 
and more than one learned the entire English alphabet on that | 


first day. 


What a need for prayer that the Spirit of God may teach those ~ 
receptive young hearts even from the first day, in this and every — 
other Christian educational institution to which such Moslem girls | 
turn their steps! What a need for fervent, prevailing prayer, that — 


those who are yielding to the influences of civilization, may find 


that which makes civilization most ennobling and uplifting—even — 


the grace of Christ! 

Do we really believe that Moslem women can be reached with 
the salvation which Christ came to give us all? “Truly,” every 
Christian heart will respond, “He is able to save to the uttermost.” 
“All flesh shall see the salvation of our God.” Every knee shall bow 
to Him. But how are these Moslem women—shut into the privacy 
of their own lives by the habits of dress, of guardianship, of latticed 
windows, of secluded life—ever to be reached by the Lord’s mes- 
sengers? In the pursuance of my work among the nominally Chris- 
tian peoples of European Turkey, many opportunities have arisen 
for contact with women of Moslem homes. Sometimes we may lack 
the personal touch, as when a missionary party, traveling along some 
lonely trail in northern Macedonia, may see far up on the hillside a 
group of poor peasants descending. The sudden turn of the women 
of that party, drawing their filthy veils closer across their faces on 
that hot July or August day, reveals to the passers-by that these are 
Moslems. They have discovered that there were men in the ap- 
proaching party of travelers. They may have mistaken the ladies, 
wearing hats, for gentlemen also. A command has evidently been 
given by their lord and master, at which the women have sunk to 
the ground with their backs to the road while still far from it, lest 
one of those infidel eyes should peer through their veils and look 
upon their faces. Yet women’s curiosity compels those hidden eyes 
to seek at least a surreptitious peep at the foreign travelers, and 
they watch us furtively. 

Under such conditions there can be no hope of any personal 


WORK FOR MOSLEM WOMEN IN EUROPEAN TURKEY 451 


unless circumstances arise which allow a call at their home. 
wr instance: On one of the last journeys before the captivity which 
‘enforced for me a separation from that loved missionary work in 
Macedonia, I met on the lonely mountain road a Turkish soldier 
whom I subsequently learned was in great anxiety of mind. As I 
‘passed him, walking in advance of my horse and driver, he gave 
ne no salutation, and I confessed to a feeling of relief when I had 
passed him unchallenged. But how quickly that feeling changed to 
remorse when my driver overtook me and said that the soldier had 
‘stopped him to inquire if the teacher who had just passed were a 
doctor, for a little child of his lay at home grievously ill. What an 
Opportunity had been missed! If he had only spoken, the pitiful 
need in that home would have opened it up to the missionary teacher, 
who, although not a doctor, would have done what she could to re- 
lieve the little sufferer and to comfort the sorrowing parents. 
Occasionally doors are thrown wide open, as when some years 
since while in the extreme northern portion of Macedonia, ample 
opportunity was given to visit several Moslem homes through the 
work of Bulgarian Bible women who were beloved by those families. 
One was a home of wealth. When the American teacher was in- 
vited by her former pupil to visit the mistress of this home, she 
found her lying ill upon the floor of her apartment, close by the 
window. The sick woman extended a cordial welcome to her guest, 
and through the Bible woman as interpreter, told her of the joys and 
sorrows of her family. A little daughter-in-law of fourteen years 
entered the room bearing in her arms a sturdy boy some months 
old, of which she was the mother. The only too evident amazement 
of her guest at meeting this very youthful mother excited not a little 
wonder in the mother-in-law, who had taken her daughter-in-law to 
grow up under her tutelage and as her helper. Shortly the attention 
of all in the household was diverted to what was transpiring outside 
the sick woman’s window. She was the beloved and only wife in 
this Moslem home, and her husband was determined to leave noth- 
ing undone which he hoped might avail to secure his wife’s re- 
covery. He had decided to offer a corban. The calf which was to be 
killed was led to the window, and the sick woman’s gaze was 
ordered to be directed to it, before it should be sacrificed. Most 
thankful was I to learn that into this home had come dimly the light 
of religious truth which enabled them not only to accept, but even 
to delight in the gift of a copy of the Bible in Osmanli Turkish 
which had been made to them by a former pastor of the evangelical 
church in that town. They brought it out and exhibited it with 
pride. This gave to our Bible woman the best of all starting points 
for a talk with mother and children and the Chelibi, when possible ; 
for this teacher was mistress of Turkish and French, as well as of 
Bulgarian. . 


In another village not far distant, one of these humble teachers 


¥ 
452 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of evangelical truth, herself a village girl, lived so blameless and 
winsome a life that she was gladly received into all homes, Moslem 
as well as Christian. I was once visiting her to look upon her work 
in the school and homes. A little child had recently been born in the 
Turkish home of a customs-officer, who made us not a little trouble 
by his too stringent examinations of all our luggage, when crossing 
the boundary from Bulgaria on missionary tours. Notwithstanding 
the fact that our Bibles and hymn books all bore the printed permit 
of the Turkish censor of the press, he not unfrequently confiscated 
them, as well as Scripture text-cards and picture-rolls, doubtless 1 
the expectation of receiving baksheesh to secure their more speedy 
surrender to us. The cordial invitation from his wife, extended 
through our Bible woman, to visit and congratulate her upon the 
coming of her little one was most opportune at this time from a 
business point of view, as well as because of the joy which it gave 
us to have access to such a home. While we sat by the side of the 
bed spread in state upon the floor, as is the custom in those lands, 
we were overjoyed to find that she longed to be cheered by the sing- 
ing of Christian hymns and to hear sweet words of comfort from 
God’s own Book. Her mother hovered about, sympathetic; the 
watchful husband and father made frequent trips from his office 
through the room but seemed to find nothing to criticize. The next 
day he gave up the books and other belongings of a deceased teacher, 
which he had unduly detained. In these and in similar ways come 
many opportunities for contact with these shut-in lives in Moslem 
homes in Macedonia. What need there is of prayer that the Spirit 
‘of God may bless these interviews! 

On the second day after we captives had been freed and had 
found ourselves safe in the home of Macedonia friends, our hostess _ 
asked Mrs. Tsilka and me to come with her aside from our throng 
of friends to meet some of her neighbors who could not come into - 
the family sitting-room. We instinctively knew that these were 
Moslem neighbors. She was perfectly at home in their language and 
was a true, good-hearted woman in all her relations with them, as 
well as with her non-Moslem neighbors. She led us to another room | 
where three or four white-veiled women awaited us. They had 
bared their faces in their eagerness to gaze upon the women who 
had been lost from the world for nearly six months in the hands of 
brigands, and who had just been freed. Especially were they anxious 
to see the mother and the tiny baby girl, now seven weeks old, and 
to know if that were true which they had heard of the captives. How 
curiously they looked at the little child! How pityingly they looked 
at the mother! How compassionate was the gaze which took us all 
in! We said: “Allah,” with an upward glance. They, too, glanced 
upward, and said, “Allah! Allah!” and we understood each other. 
It was God who had saved the captives. It was He who had saved 
the baby life. These Moslem sisters with their tear-wet eyes recog- 


THE EDUCATED MOSLEMS OF INDIA 453 


nized His mercy, as well as we. Can Moslem women be reached by 
‘the Gospel? Yea, verily, if it be taken to them by hearts brimming 
| with God’s love and filled with the power of His Spirit. 
These are but a few side-lights upon the work for Moslem 
| women in Turkey. I have confined myself to speaking of the prov- 
| inces of European Turkey only, since this is the field of which I have 
personal knowledge. Mrs. Zwemer has already spoken to you of 
| the work in Arabia. You will thus see that the same limitations 
evail there, but with grateful hearts we recognize that “the word 
of God is not bound,” and that “where the Spirit of the Lord is, there 
is liberty.” For His Moslem children, as well as for those who bear 
the Christian name, He has mercy, and His call is unto them as well 
as unto us. But, Christian women, for us who live in the light of 
our free life, with its unlimited opportunities for enrichment and 
blessing, how insistent is His call, “Give ye them!” Can you, 
Christian girls, delegates to this Student Volunteer Convention, seek 
a larger sphere for your lives than to follow your Leader, as He 
leads you, with His message of life to your sisters of the Moham- 
medan world? 


‘ 
¥ 


; THE EDUCATED MOSLEMS OF INDIA 
MR. B. R. BARBER, CALCUTTA 


Far too little thought has been given to Islam in India as a field 
for missionary effort. Only comparatively recently has work been 
vigorously undertaken for Moslems. In the Province of Bengal, 
where 25,000,000 reside, a third of a century ago marked the be- 
ginning of work for them. They form a class by themselves with 
their own special needs and special problems. 


I. PRESENT CONDITION OF ISLAM 


Out of 200,000,000 Mohammedans in the world to-day, 62,000,- 
000, or about one-third of the whole number, dwell in India. This is 
eight times as many as are to be found in Arabia itself, the home of 
the Prophet. The increase in the number of Mohammedans in the 
Indian Empire in the decade from 1891 to Ig0I was nine per cent. 
The increase of Protestant Christians in the same period was fifty- 
one per cent., of Roman Catholics sixteen per cent., of Buddhists 
thirty-three per cent., of the whole population two and two-fifths per 
cent., while Hinduism decreased one-quarter of one per cent. 

Though Islam was forcibly carried into India in 711 A. D., it 
is no longer a religion of the sword strictly speaking, but is coming 
to be more and more, a missionary religion. It is not, however, a 


454 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


religion of “light and truth, but of darkness and error.” Some one 
“doubts if the ordinarily understood Moslem idea of God is any 
higher than that of the heathen.” It is true that while the Koran 
enjoins respect for the Christian Scriptures and invariably mentions 
them as from God, the Mohammedan to-day denies the divinity of 
Christ, he denies His death and the power of His resurrection and 
rejects His atonement. Mere formalism, the lack of spiritual power, 
the low plane given to woman, the sanction of polygamy, divorce, 
concubinage, and slavery, and the prevalence of many other forms 
of immorality all proclaim the fall of Islam, sooner or later. Prin- 
cipal Fairbairn says: “The religion that does not purify the home, 
cannot regenerate the race; one that depraves the home, is certain 
to deprave humanity. Motherhood must be saved, if manhood is 
to be honorable. Spoil the wife of sanctity, and for man the sanc- 
tities of life have perished. And so it is with Islam.” A further 
weakness is the fact that where it has been so closely associated 
with Hinduism, instead of cleansing it, it has added idolatrous prac- 
tices to its own system. 

Put over against this the statement in a recent issue of the 
“Hibbert Journal,’ of that most learned gentleman, Ameer Ali, late 
Judge of the High Court of Bengal: “Both Islam and Christianity 
have identical aims and ideals, and both agree in their general prin- 
ciples. . . . The cause of the misunderstanding between Moslems 
and Christians is the Christian dogma of the Sonship of Jesus, that 
He was the only begotten Son of God.” He claims that Islam to- 
day represents the real true religion which Christ taught. 

It is almost inconceivable to our Christian minds that any man 
can be so blinded to the differences and contradictions between the 
two faiths, both in the matter of Scripture as well as of life as to 
make such a statement. There is sin enough among Christian peo- 
ple, but it is there without divine sanction; in the Koran we find 
all kinds of license and liberty and an appeal to the very lowest in- 
stincts of men to bring about the spread of the faith. It is even 
called “the easy way.” 


II. EDUCATION A STRONG FACTOR IN THE WORK FOR MOSLEMS 
ai | 
“Ignorance and superstition have always been the worst foes 
of truth.” All study and learning lead to the mighty Founder of 
Christianity, who said, “I am the way and the truth.” There is far 
greater hope, therefore, for the educated in Islam than for the ig- 
norant. Only six per cent. of the men and three-tenths of one per 
cent. of the women are literate, and only nine per cent. of those of 
school age are attending any educational institution. If India could 
be filled with schools and colleges giving to Mohammedans a lib- 
eral and modern education, the question of their conversion would 
to some extent settle itself; for few Mohammedans can open their 


“ a ee 


THE EDUCATED MOSLEMS OF INDIA 455 


minds to the truth and long remain in Islam. There must be added 
to this, of course, the dissemination of Gospel teaching by the 
missionary. The attendance by Moslems upon schools where inde- 
pendence of thought exists is on the increase. Distinctly Koran 
schools, where only the Koran is chanted, have for the past fifteen 
years steadily decreased. 

Dr. E. M. Wherry, of the Presbyterian Mission, Ludhiana, 
writes: “It is not an exaggeration to say that no class in India has 
felt more intensely the impact of Christian education and religious 
thought than has the Mohammedan. . . . The establishment 
of a system of schools for the education of boys and girls by the 
missionaries, and later on by the government, brought in the first 
disturbing element. The education given in the ‘neutral’ schools 
provided at least a refuge for Moslem children and youth against 
the proselytizing tendency of the mission schools. But, alas, even 
these were found to undermine the faith of the young men in the tra- 
dition of their fathers. Many of them became agnostic or skeptical 
in their religious sentiment. Some became Christians and rose up 
as champions of their new faith, as over against the faith of their 
fathers.” 

When Sir Sayad Ahmed and others of like liberal mind felt 
that Christian schools were winning Moslems to Christ, that even 
the education in government schools weakened their faith in Islam, 
and that their own Moslem schools were not attracting the children 
as they ought, they became alarmed and met to discuss a remedy. 
They proposed to organize a high-grade institution which should 
become a Mohammedan university where their youth should be 
taught. From this has come the Aligarh College, where hundreds of 
young men are enrolled. It is, perhaps, the strongest Mohammedan 
institution in existence. Aga Khan says: “We want Aligarh to be 
such a home of learning as to command the same respect of scholars 
as Berlin or Oxford, Leipsic or Paris. And we want those branches 
of Moslem learning, which are too fast passing into decay, to be 
added by Moslem scholars to the stock of the world’s knowledge. 
And, above all, we want to create for our people an intellectual and 
moral capital; a city which shall be the home of elevated ideas and 
pure ideals ; a center from which light and guidance shall be diffused 
among the Moslems of India—aye, and out of India, too—and 
which shall hold up to the world a noble standard of the justice 
and virtue and purity of our beloved faith.” 

The Madrassa College and institution in Calcutta with over 800 
students prepares young men for the lower grades of the university 
examination. Many of the mission schools, such as the Forman 
Christian College, Lahore, are crowded with Mohammedans, and 
here the Bible is a part of the curriculum. Regular evangelistic 
work is also carried on among the educated men. 

Those Mohammedans in India who are leading the advance 


456 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


movement are called rationalists and their doctrine the New Islam, 
though Orthodox Mohammedans refuse to give it any place what- 
ever in the religion of Mahomet. Thus there are coming to be 
heretical tendencies among them, showing that they are not united 
in their beliefs. There are many sects among the Mohammedans of 
India. 

Dr. Fairbairn says: ‘The Koran has frozen Mohammedan 
thought; to obey it is to abandon progress.”’ And in proportion as 
its adherents are becoming progressive, their faith is losing its hold 
upon them. “Their system is hopelessly antagonistic to everything 
new and everything progressive.” Especially can the truth of this 
statement be seen in strictly Mohammedan countries, where there is 
a striking absence of railroads, of commerce, and of modern con- 
veniences in the cities, though they are being introduced into other 
non-Christian countries. In India, however, this is not very mani- 
fest. 


III. FORMS OF OPPOSITION 


A real note of alarm is being sounded in the ranks of Islam to- 
day. They feel that something must be done to save the faith of 
the Prophet. Accordingly they are forming “Societies for the De- 
fense of Islam.” They are establishing presses for the production 
of books, pamphlets, and magazines for the purpose of propagating 
their faith, The Moslem Publishing Company of Lahore are send- 
ing broadcast the Shorter Catechism, changed so as to make it 
refer to Mohammedanism. Christian hymns are published, which 
have been altered to mean Islam; also original tracts are prepared. 
They are copying missionary methods in the organization of Young 
Men’s Mohammedan Associations, prayer-meetings, open-air and 
bazaar preaching. They are establishing vernacular Moslem schools 
and colleges and are boycotting the missionary schools. They are 
also using every effort to injure the mission schools by the employ- 
ment of zenana teachers, and to a certain extent they are refusing 
to allow missicn workers to visit women in the homes. They are 
engaging Moslem preachers who go about actively and zealously 
preaching the Moslem faith. These preachers try to deceive the 
missionary by coming and pretending to be inquirers. One came 
to me and professed to be anxious to be baptized at once. Further 
conversation revealed his true state of mind; and the next day the 
would-be convert was preaching in the square to a large crowd of 
Mohammedans, using as the basis of his address the previous day’s 
conversation with me. They induce renegade Christians to preach 
against Christianity. They use the substance of infidel literature 
from Europe and America, and the discussions in the books and 
magazines on higher criticism to prove that the Christian faith 
is not well established and that its leaders are not agreed on its 


~~ ee 


a] 
THE EDUCATED MOSLEMS OF INDIA 457 


fundamentals. All this active opposition shows that there is great 
unrest in Islam, and much of it is not without its helpful side to the 
preaching of the Gospel. Let us take courage. 


IV. HOPEFUL SIGNS OF THE ULTIMATE TRIUMPH OF CHRIST 


No legal disabilities exist in India to a Mohammedan becoming 
a Christian, and missionaries may work freely among them. They 
are more tolerant to Christian preaching than formerly. Time was 
when an outbreak would result from certain statements in public 
address; now they only listen and learn. There is a growing expec- 
tation among them of the advent of a great prophet, and some con- 
nect this with the Christians’ second coming of Christ. They feel 
that those countries where Christ is honored are the most favored 
of all, and they are contrasting their own conditions with those of 
the people of Christian nations. 

Their conferences and Societies for the Defense of Islam are 
arousing young men among the educated to read and think for 
themselves. Their “‘rejoinders” to Christian tracts only serve to 
advertise those tracts, as well as the Bible itself. The mission col- 
leges and other educational institutions disseminate truth, which 
dispels superstition and spreads light. As education increases many 
turn to the study of the Christian Scriptures, and a wide chasm is 
seen to exist between them and the Koran. 

Missionaries are learning better how to deal with Moslems 
and how to preach the Gospel more effectively. Controversy is 
avoided as far as possible. References to the defects of Islam that 
would tend to anger the hearer, or to divert his mind from the mes- 
sage, are avoided. Living themes are being presented; the need 
of sinful men, reconciliation to God, God’s revelation to men a 
necessity, the incarnation, the power of Christ to save, and kindred 
themes form the burden of the message. 

There is another hopeful sign. In recent months in India re- 
vival fires have begun to burn. Over in Assam, as a reflex influ- 
ence of the Welsh revival, perhaps, the Spirit of God came down 
upon them, and thousands were added to the Church. In the Pun- 
jab in several places and among various missions the revival has 
broken out. In Panditi Ramabai’s Home the revival has come, and 
orphans, girls and widows are being saved. In South India the 
promise of the Father has come to the working and waiting ser- 
vants in the regeneration of many souls. In Bengal, in one or more 
places, pentecostal scenes have been witnessed. In many other sec- 
tions there are evidences of a great outpouring. The missionaries 
have planted and watered, and God will surely give the increase. 
While this refers to missions in general, it includes work for 
Moslems. 

Dr. Rouse of the Baptist Mission, Calcutta, says: “Altogether 


458 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the situation as regards work among Mohammedans is most inter- 
esting and encouraging. It would be much more so if I saw any 
sign of appreciation on the part of the Church of Christ of the special 
opportunities for missionary work among Mohammedans which are 
now to be found in all India and elsewhere. Why should we not 
attack vigorously, when the enemy is beginning to waver?” 

In the words of an earnest man of God: “We need a modern 
Peter the Hermit to go up and down Europe and America to 
preach a new spiritual crusade; for without knowledge, there can be 
no interest, without interest there can be no prayer, and without 
prayer there can be no victory.” 


ISLAM IN AFRICA 
THE REV. CHARLES R. WATSON, D.D., PHILADELPHIA 


WE HAVE repeatedly heard it said that the great missionary 
problem we have to deal with in Africa is the problem of paganism; 
and yet I stand in the strong conviction to-day, that the real problem 
of missionary work is Mohammedanism. Do you realize that out 
of a population of 164,000,000 people in Africa, fifty-nine millions 
are Mohammedans? Practically, one-third of the continent to-day 
is Mohammedan. To prove the statement that Mohammedanism is 
the great problem of missionary work to-day, I would emphasize the 
fact that for every missionary to the Mohammedan world in Africa, 
you can find twenty missionaries to the pagan world in Africa, and 
for every convert from Mohammedanism in Africa, I think you can 
find 1,000 converts from paganism in Africa. And if this does not 
prove that the real missionary problem in Africa is Mohammedan- 
ism, I scarcely see how that point could be proved at all. 

Broadly speaking, in the northern part of the continent, forty- 
seven per cent. of the African Moslem world fronts on the Mediter- 
ranean Sea; some thirty-two per cent. fronts upon the Atlantic 
Ocean; some nineteen per cent. is in the interior; and some two per 
cent. lies along the Indian Ocean. The greatest problem, therefore, 
is along the Atlantic Ocean and the Mediterranean Sea. 

Then we need to distinguish between the different kinds of 
Mohammedanism in Africa. Here in Egypt is a great university, a 
great Mohammedan system of education, with primary schools, with 
minarets and mosques to be seen everywhere; and you have a people 
educated and prosperous, and clearly Mohammedan. But I went up 
the Nile 1,000 or perhaps 2,000 miles, until I came almost to the 
frontier of the Mohammedan world, and I asked concerning the 
religious faith of this tribe and that. I was told that they were Mo- 
hammedans, that they swore by the Prophet and prayed to the 


ISLAM IN AFRICA 459 


Prophet. And I found that they did, indeed, swear by the Prophet— 
they swore by him plentifully and at all times and upon every occa- 
sion—but there was no praying and, in fact, no knowledge of the 
Mohammedan system. There were no schools, no mosques, no 
prayers, and scarcely any knowledge of the teachings of Mohammed 
at all. The case was simply this: They had been shamed out of 
paganism and were ashamed to say they were pagans; so they 
called themselves Mohammedans. 

It is worth our while, therefore, to note the strongholds of 
Mohammedanism. The stronghold of Mohammedanism in Africa 
is all along the Mediterranean Sea—in Egypt, where nine-tenths of 
the population is Mohammedan and the government itself is thor- 
oughly Mohammedan, and where Mohammedanism is intrenched 
in a system of education. Then in Tripoli, yot: find ninety-six per 
cent. of the population Mohammedan, while in Tunis nine-tenths of 
the population is Moslem. Finally, in Morocco and Algeria they 
abound. The whole population of this Mediterranean shore is 
solidly Mohammedan, intrenched in a system of Mohammedan edu- 
cation, and, as a rule, supported by a Mohammedan political system. 
There are other portions of Africa where Mohammedanism is quite 
extensive, but in proportion to the total population, it is in the min- 
ority. For example, Nigeria contains 6,000,000 Mohammedans, 
but what are these among 25,000,000 pagans. Then, too, Moham- 
medanism is here a colorless sort of faith. So I repeat, the strong- 
hold of Mohammedanism lies along the Mediterranean shore. 

I. But what is the particular appeal of this African Moham- 
medan world to us Americans? I think the first appeal is its ignor- 
ance. We scarcely realize what the ignorance of the Mohammedan 
world is. We do not have accurate figures for all of it, but let me 
indicate as well as I can, the estimated number of illiterates. Tunis 
has, out of every hundred as it is estimated but twenty-five who can 
read and write; and for the purpose of making a comparison, I call 
your attention to the fact that in this land of ours, it is estimated that 
eighty-five per cent. of the population of the United States read and 
write; then pass to Tripoli, where out of every hundred, it is esti- 
mated that only twenty can read; in Morocco and Algeria, it is 
estimated that only ten out of every hundred can read; in Egypt, a 
definite census tells us that only twelve out of every hundred can 
read. 

Fellow-students, you who can read and write and think and 
know the truth and read the Word of God, you owe it to Jesus 
Christ to send this Word to those who are less fortunate than your- 
selves. As He has given you great intellectual privileges and gifts, 
you owe it to Him to use these gifts also in His service. The great 
plea of this Mohammedan world is the plea of its ignorance. 

II. Then there is the appeal of its immorality. I cannot talk 
plainly to you on this subject to-day. I cannot speak to you here 


a 
? 
5 
4 


and now of the depths of degradation in which the Mohammedan 
world is sunk. Sensuality is the great sin of the Mohammedans. 
Perhaps the great sin of northern nations is intemperance; but the 
sin of Mohammedanism is beyond a doubt sensuality—immorality 
and impurity as legalized in the polygamy and concubinage of the 
Mohammedan world; or it may be an immorality that is illegal and 
contrary to the Mohammedan law; but it is there all the same. I 
have not only the testimony of my own observation, but I have also 
the testimony of Dr. R. H. Nassau, the head of the Presbyterian 
mission work in the Gabun District, who says that Mohammedans 
have added “a refinement of sensuousness to pagan sensuality.” 
Rev. James L. Lockhead, of Algeria, says: “There is a great deal 
of immorality. A large number of Arab women are given over to a 
life of prostitution. We think the divorce system existent among 
Moslems is largely responsible for this. Many women when di- 
vorced have no means of livelihood, and gradually drift into such 
a life.” J. H. C. Purdon, of Tunis, writes: ‘“Immorality is practiced 
to an appalling extent and is cultivated by the French in the pub- 
lication of the most obscene post-cards and literature imaginable.” 
He says further, that men had been pointed out to him as guilty 
of such sins as no man would want to name; and to such an extent 
was this true that he had asked them to tell him no more. The con- 
ception which we have of clean and pure lives is one that we owe to 
Jesus Christ. Shall we not use that vision in His service? 

III. The third appeal of this Mohammedan world is the degra- 
dation of its women, degraded in every way, but especially degraded 
by the ignorance of which I have spoken. For wherever ignorance 
among men is general it is also true that the case is much worse 
among women. In Fgypt, where it is estimated that twelve out of 
every hundred can read among the entire population, of the women 
there are only about six in every thousand who can read. 

They are degraded by seclusion. When you get away from the 
strongholds of Mohammedanism you do not find the seclusion of 
women so greatly observed as elsewhere; but you do find it to a 
great extent wherever Mohammedanism goes. It limits woman’s 
thoughts, it limits woman’s life, and it limits woman’s character, 
for the Mohammedan social law is that the higher the woman is in 
society the less will be seen of her in public. 

And women are also degraded by polygamy. In many parts 
of the Mohammedan world, it is true, men do not have more than 
one wife; but this is not because their system does not allow it, 
for the Koran says that a man may have four legal wives at one 
time, and many Mohammedans live up to this privilege. But the 
reason why a large number of Mohammedans have only one wife 
is that it costs too much to have more, and a man cannot afford it. 
So it happens that in Tunis and Tripoli there are only about five 
per cent. of the families in which there is more than one wife. But 


, 


460 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ISLAM IN AFRICA 461 


generally speaking, you have the degradation of woman by po- 
lygamy. 

Then you have woman’s degradation by the Mohammedan di- 
vorce system. What hope is there for women, if a man can rise in 
the morning in an ill humor, and say, “Woman, thou art divorced,” 
and then she promptly ceases to be his wife? It is a very simple 
method of divorce, easily operated, and a man can use it at his pleas- 
ure. It is true, the man may be afraid of his wife’s relatives and so 
refrain from divorcing her, but there is nothing else to restrain him. 
Such laws and such a system cannot fail to degrade women to the 
level either of a toy and plaything, or of a slave. A prominent 
Moslem said to Rev. Andrew Watson, D.D., of Egypt, that he be- 
lieved that not more than five per cent. of the Mohammedan men 
retained their wives throughout their lives. Think what a state 
of affairs that is, and how it must contribute to the degradation 
of woman by ignorance. Think of the degradation of woman by 
ignorance, by seclusion, by this polygamy, and finally by this mis- 
erable, abominable divorce system! 

IV. And then there is the appeal which is voiced by the woes 
of slavery. Its appeal is above and beyond all that has gone before, 
but we have not time to dwell upon it. All these appeals ought to 
be considered as we face the problem of Islam in Africa that is 
before us. 

Now you may say, are these people worth saving? I have tried 
to count the number of professed converts from the Mohammedan 
races in the northern part of Africa, and cannot count more than 
500. It would seem that the Christian Church did not think them 
worth saving. Yet I take my stand on the battle-field of Omdur- 
man, where Mohammedanism had its last great outbreak in a relig- 
ious war, and I recall the passionate devotion to their cause which 
the Mahdist troops displayed in their attempts to beat back the 
English under Kitchener ; and as I remember how those men rushed 
forward by hundreds and thousands in their brave and passionate 
and absolute devotion to a cause which they thought was the cause 
of God, there came to my heart the thought, and to my lips the 
exclamation, “What magnificent Christians these men might have 
made had their lives been won to Christ!” My friends, God has 
given to you the light. Will you not use it to lighten their darkness 
and bring the Mohammedan world of Africa to Jesus Christ? 


‘ 
| 


THE EVANGELIZATION OF THE MOHAMMEDAN 
WORLD IN THIS GENERATION 


THE REV. S. M. ZWEMER, D.D., F.R.G.S., ARABIA 


I DESIRE to speak to you of those large regions of the Moham- 
medan world that are as yet wholly unevangelized. The Moham- 
medan world as shown to you on the map stretches from China to 
the West Coast of Africa and from the steppes of Siberia as far south 
as Zanzibar, Java, and Sumatra. It is divided politically into those 
nations governed by Christian rulers, such as India, Japan, our own 
Philippine Islands, and Algiers, those other countries governed 
purely by Mohammedans, such as Turkey, Persia, Afghanistan, and 
those governed by Chinese or African rulers. Over one-half of 
the map is open to the preaching of the Gospel, and the power to 
shut out missionaries no longer exists in many parts of the Moham- 
medan world. They are reached through different languages now, 
whereas once the Mohammedan language was Arabic only. 

I have no time to speak of these points. I want to enumerate 
the calls to service in those unreached regions which do not appeal 
to the boards, for they seldom inaugurate Moslem missions. It re- 
quires a spirit stirred of God to go before the board and inaugurate 
such a mission, and I wish to get young men and women to concen- 
trate their lives and lay them down, if need be, in this great work. 

Here is Afghanistan, with 4,000,000 Mohammedans and not a 
single mission; Baluchistan, with 500,000 Moslems and only one 
mission station on the border; the Philippine Islands, with 250,000 
Moslems under the American flag, and not a single missionary work- 
ing among the Mohammedans there. Southern Persia, where the 
same work ought to be done that Mr. Esselstyn and the Church Mis- 
sionary Society workers are doing in Northern Persia. I estimate 
the population there at three millions. The door is opened, and 
when the door opens we ought to pass in and sacrifice our lives, if 
need be, for God, as the Moslems did at Khartum for their Prophet. 
Here is the whole of southern Arabia and central Arabia, without 
a single mission, and then we dare to raise our voices and sing, 


“Like a mighty army, moves the Church of God.” 


There are the unoccupied fields in Africa; the great Bantu region 
and south of it, a population of about five millions. In Central 
462 


THE EVANGELIZATION OF THE MOHAMMEDAN WORLD 463 


Africa there are 2,500,000; and here, where the Hausa language is 
spoken, the people are unreached and unevangelized. Then there is 
the great Sahara, and the French Sudan without a permanent mis- 
sion, containing perhaps ten, or at least eight, millions of people. 
Then there is Bokhara province, to me one of the most attractive 
fields yet unoccupied. You all know of Bokhara and Samarcand, 
those cities of romance and poetry. Why not go there and occupy 
those regions for Jesus Christ, where there is a population of 2,000,- 
000 people without a single missionary. Russia and the Caucasus 
contain two millions, and Russia in Central Asia a multitude. 

Think of Siberia, east and west, with 6,000,000 Moslems! 
When I was preparing this list I put it down six millions, and then 
] said that must be a mistake, it must be 600,000. I went to the 
authorities again and looked the matter up, and put down 6,000,000 
Mohammedans in Siberia. Then turn to China, where all eyes are 
directed now, and forget for a moment the great pressing problems 
of missions in China as regards the heathen. The Chinese mis- 
sions are beginning to awake to the seriousness of the question. I 
have letters in my possession written by Chinese missionaries, who 
say that Moslems in China are increasing. As I said, there are 
30,000,000 Mohammedans in China, on the estimate of missiunaries 
who are conservative on this question. 

The subject under consideration is the Mohammedan world, 
and surely it means the unevangelized Mohammedan world. If 
the cry of those witnesses who have already spoken brought tears 
to our eyes as they came from Persia, from Albania, from Turkey, 
from Egypt, and from India, if that was a call from God, what shall 
we do before this mute appeal of 78,550,000 Mohammedans; or 
leaving off eight millions for possible error in statistics, we will call 
it 70,000,000? Shall we stand by and see these seventy millions 
of our fellow creatures, unreached and unevangelized, under the 
curse and in the snare of a false religion, continue to be without a 
knowledge of the love and the power and the glory of Jesus Christ, 
not because they have proven fanatical and refused to listen, not 
because they have thrust us back, but because none of us has 
ever had the courage to go out to those lands and win them to Jesus 
Christ? 

Of course it will cost life. It is not an expedition of ease nor 
a picnic excursion to which you are called. You are soldiers of 
Jesus Christ; and the man who asks the question, whether any 
Christians have lost their lives in preaching the Gospel of Christ to 
the Moslems, asks a wiser question than he knows. It is going to 
cost many a life; and not only lives, but prayers and tears and blood. 
That is where Jesus calls us, and the very leadership of this move- 
ment is a leadership of suffering. There was Raymond Lull, the 
first missionary to Moslems, stoned to death in Algiers. Henry 
Martyn, that great missionary to Moslems, said, “Now let me 


4 


464. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


burn out for God.” We who are missionaries to Mohammedans 
call upon you to follow in their train and go into these lands and 
light the beacon of Jesus Christ in all the Mohammedan world. He 
also gave His life, prayers, and sufferings for the Mohammedan 
world, as well as for us. Shall we do less if we are required? Let 
us be like those Scots of Bruce, who were ready to falter until that 
man on the white charger took the heart of Bruce, in its casket, 
and, swinging it around from side to side, cried out, “Oh, heart of 
Bruce, lead on!” As he flung it out toward the enemy and boré 
down upon them, you. could not have held those soldiers back by 
bands of steel. Say not that it is the appeal and necessities of the 
Mohammedans, or the call of missionaries; it is the call of our Mas- 
ter. Let us shout, “Oh, heart of Christ, lead on!” and we will 
follow that cry, and win the Mohammedan world for Him. We 
have this afternoon met and pledged ourselves by our prayers, by 
our presence, by our hymns, and by our faith, that we are working 
for the evangelization of the Moslem world in this generation. 


QUESTIONS 


Q. What boards are working in Mohammedan countries? A. 
The main boards that are working in Mohammedan countries are 
the German missionary societies in Java and Sumatra, especially 
the Rhenish, and a number of other missionary societies, such as 
the Church Missionary Society of London, which is perhaps doing 
the most extensive and intensive work of any society that I know of. 
It has many converts in India and Palestine, and is working with 
the people in Egypt. The United Presbyterians in Egypt and the 
North Africa Mission do good work. Then there is the Dutch Re- 
formed Missionary Society working in Arabia. There are only two 
missions in that whole peninsula, where, all told, there are eight 
millions of souls. I think I have enumerated most of those who 
work for the Moslem. Through schools, hospitals, and colleges— 
notably Robert and Beirut Colleges—there are many missions that 
touch the Mohammedan problem, but only indirectly, of course. 
Several denominations have taken this matter up, but the Baptists 
have not taken their share in the Mohammedan work, nor has the 
Methodist Church, North or South. I think these great denomina- 
tions should rouse themselves to the necessity of carrying the light 
1o this great population. 

Q. What are needed most, evangelists or doctors? A. I 
should answer that question by saying evangelist doctors, or doc- 
tors who are also evangelists; or an evangelist who is also some- 
thing of a doctor: for both of these are ideal workers in every part 
of the Mohammedan world. 


QUESTIONS 465 


Q. What is being done for the 20,000,000 Mohammedans in 
China? A. That question makes the number of Mohammedans 
in China too small. My information is that there are certainly not 
less than 30,000,000 Mohammedans in China. The Secretary of 
the China Inland Mission writes me an official letter and says that 
the society does not touch the Mohammedan public in China, and 
he urges that special men be designated for this great work. I do 
not know of any society in China that has a single missionary who 
understands the Arabic language and can read to Mohammedans 
from a book printed in that language. 

©. How can a young man whose board has no work among 
Mohammedans get out to those fields? A. That is a question which 
came as a personal question to me fifteen years ago. I belonged 
to the Dutch Reformed Church, and there were three of us who felt 
called to this work, and were considering this question, Mr. Phelps, 
Mr. Cantine, and myself. We went to our Board and said, “We 
want to work among Mohammedans ;” but the Board replied, “We 
have no work among Mohammedans; you will have to go to India, 
or to China, or to Japan, or somewhere else where we have work, 
or else stay at home.” But we wanted to work in that field to which 
we felt that we were called. We appealed to the Synod, and the 
Synod accepted our appeal, and sent us back to the Board. They 
still declined to send us, because they thought that they had all 
they could do to look after their other fields. So we organized an 
independent mission, and raised money from friends to enable us 
to go out and start the work. After four years of labor in Arabia, 
without a Board to fall back upon, and pursuing it under great 
financial straits and difficulties, the work succeeded, and the Dutch 
Reformed Church adopted our Mission. I advise the young man 
to take the matter to God, and if his Board refuses to start the 
work, to call upon God to show him the way. If God has called 
him to that work he will be stopped by no Board; for what is a 
Board when God wills? 

©. What scholastic preparation is needed for missionary 
work? A. I should say, by all means get a thorough collegiate 
course; after that, a good theological training. But I should say, 
also, it should include a thorough understanding of comparative 
religions, in order to be able to compare the religion of Christ with 
other religions, and especially with Mohammedanism. You should 
study and understand the Mohammedan’s religion, in order that you 
may know what he believes and be able to answer him. But first 
of all, last of all, and always, you should know your own Gospel. 
You should devote special attention to a knowledge of the Old 
Testament, when working among Mohammedans; for the Moham- 
medan is familiar with that and believes in it. You can talk to him 
of the Psalms and the prophets, in whom he has faith, and thus lead 
him on to the Gospel of Christ. 


466 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Q. What is the relation of Turkey to the Mohammedan 
world? A. Turkey is its religious center. The Sultan of Turkey 
is the representative of Jslam, and wherever the Mohammedan prays 
he looks toward the Turkish Empire. The Sultan is also the keeper 
of the great flag of Mohammed. It is said that if he should unfurl 
that flag and call upon Mohammedans to rise up and battle for 
the Prophet, he would rally around him and lead the greatest re- 
ligious war the world has ever known. He is the recognized 
religious head of Mohammedanism, and it is a great thing for our 
work that a mission has been established under the shadow of the 
palace of the Sultan and that Christian schools are established in 
Turkey. Every one of those books that are printed bears upon it 
the imprint of the Sultan giving authority to publish it. 

Q. What do the Moslems believe in regard to Jesus Christ? 
A. I have talked with the Moslems on this subject by the hour, 
and I have yet to find one who does not believe that Jesus Christ 
was one of the purest and most beautiful characters that ever lived. 
They consider that until Mohammed came, Jesus Christ was the 
supreme prophet. They believe also in the prophets of the Old 
Testament. They believe that Abraham was a prophet and that 
he was superseded by David, who was also a prophet; and that 
David was superseded by Christ as a prophet; and then they believe 
that Christ was superseded by Mohammed. The Mohammedans 
love the character of Jesus Christ, and my advice to the workers 
who go among them is to build upon this foundation and lead them 
to a true knowledge of Him and not to antagonize them. 

©. Have missionaries lost their lives through Mohammedan 
fanaticism while preaching Christ? A. In answer to this ques- 
tion I cannot call to mind a list of martyrs, but the name of Labaree 
is immediately to hand. I do not know whether you would regard 
his death in Persia as occurring during the actual preaching of 
Christ, or not. I think it would come under that head. Yet I do 
not think that the lives of many foreign missionaries have been 
sacrificed. I do not know whether this is due so much to the re- 
straint of the Mohammedans as to the lack of enterprise and courage 
of Christian workers. I will leave you to make the comparison be- 
tween the aggressiveness of the Church in reaching out to other 
religions and the aggressiveness of the Church in reaching Mo- 
hammedans. You will find here good reason why so few lives have 
had a chance to lose themselves by fanatical outbreaks among Mo- 
hammedans. Of course, every mission should use every common- 
sense precaution that their missionaries may be protected against 
these outbreaks. Mohammedans are fanatical. We have a con- 
vert in Cairo, a Mr. M , who was formerly of the Moham- 
medan faith. He is now making earnest presentations. of the 
religion of Christ. In Cairo, he holds open meetings on Monday 
for a discussion of the questions of religions. One day recently, at 


QUESTIONS 467 


a religious gathering, Mr. M—— made a little speech, and a 
Mohammedan who was present immediately arose and began to 
denounce Christianity, proclaiming Mohammedanism as the true 
religion. Our convert said that if he were given an opportunity 
he would reply to him, but that as this was not the time or place, 
he would be glad to reply to him at the next Monday discussion. 
The presiding officer announced that Mr. M would reply if 
they would come to his Monday meeting. The Mohammedan who 
had denounced Christianity went and gathered together an immense 
crowd of followers, a perfect mob, and took them with him to that 
meeting. The missionaries did not expect any such crowd, nor did 
Mr. M When Monday evening came there were fully 1,000 
men gathered together there, crowded into a room that would only 
contain about 700. They scrambled through the windows and broke 
down the benches, and left the place looking very much like a 
wreck. Now that is a sample of the intimidating methods they use. 
When they cannot win by argument they resort to a show of force. 

Q. What are the chief methods of doing pioneer work among 
Mohammedans? A. I think the chief method is the educational 
method; yet I think, going hand in hand with that and on perfect 
equality with it, should be the medical method. And running 
through both these is a method by itself, that of personal work. 
Individual personal work is, after all, the most effective way of 
reaching Mohammedans. 


EVANGELISTIC WORK IN MISSIONS 


The Duty of Emphasizing Evangelistic Work 
Evangelistic Itineration 

Personal Dealing the Great Missionary Duty 
Evangelistic Work for Women 

A Typical Result of Evangelistic Work 
Preaching in a Persian Mosque 

The Training and Use of Native Evangelists 


Relation Between Evangelistic and Other Forms of 
Work 


Methods in Evangelistic Work 
Principles Underlying Evangelistic Missions 


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THE DUTY OF EMPHASIZING EVANGELISTIC WORK 
THE REV. S. M. ZWEMER, D.D., F.R.G.S., ARABIA 


Ir spEAKS volumes for the power of Satan as a tempter to draw 
aside the Church of Christ from her main work, that in a Convention 
held in the interest of the evangelization of the world we hold a spe- 
cial conference on evangelism, and in that special conference are 
asked to speak on the duty of evangelizing. Yet we who have been in 
the field for only a few years realize, with the veteran missionaries, 
that there is constant danger lest the missionary, who is sent out 
to preach the Gospel, become imbued with the idea that he must 
do anything and everything but preach the Gospel. There is always 
the danger that on the mission field you see only a segment of 
Ezekiel’s vision, where we have bone to bone—that is, organization 
—where we have flesh, sinews, and skin to cover the bone—adher- 
ents—but where there is no spirit, or the breath of life, no actual 
living converts as the result of our work. Where that is true of 
whole missionary stations, it is true of the individual convert and 
often of the individual workers and missionaries. 

My idea of evangelization is that illustrated by Elisha, as he 
stands in the chamber of death before the son of the Shunamite, 
the idea of personal contact. The only thing that will bring life 
into a dead soul is the touch of Jesus Christ’s life which is in us 
and manifested by us. Every missionary will find that he can only 
bring life into these dead and shriveled souls by personal contact; 
by stretching out his own life, hand on hand, eyes on eyes, and 
mouth on mouth, and breathing into these people the new life from 
God. 

What is evangelism? It is a collision of souls—a collision be- 
tween a dead soul and a live soul—by which, in personal contact 
with the individual the dead may receive life. Preaching the Gospel 
to individuals, evangelism by personal contact, is the first duty of 
every missionary. Everything else is only a means; the Gospel 
message brought home to conscience is the end. It alone has spir- 
itual power. “It pleased God by the foolishness of preaching to 
save.” “Faith cometh by hearing, and hearing by the word of God.” 
“Faith cometh by hearing’”—hearing what? Not the multiplication 
table; not the noise of a sawmill, nor of an industrial plant of any 
kind, nor the hearing of surgical marvels; but by hearing the Word 

471 


472 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of God. It is the first duty of the missionary to go into all the 
world, teaching and preaching the Word of God. 

Every other method is only auxiliary, whether it be medical, 
educational, industrial, or something else. All these methods, even 
popular preaching, are only intended as auxiliaries by which to 
bring to men’s consciences the knowledge that they are sinners 
whom we are anxious to save; and the missionary must have the 
Spirit of God in himself, so that he can be the living link between 
the dead soul and God, who makes alive. Take, for example, the 
illustration of the fishermen. “Follow me,” says Jesus, “and I will 
make you fishers of men.” It would be foolish indeed for us to 
attempt to catch fish without bait, and we need medical and all 
sorts of methods to catch men. But what would you say of a fish- 
erman who should spend the whole day in fishing with bait but 
without a hook? That is the condition of missionary workers, or 
evangelists, who think that they are preaching the Gospel when 
they do not: who think that every method will bring in souls save 
that one method of preaching Christ and Him crucified. The hook 
is the power of the Gospel to seize hold of men’s consciences. 
Without direct preaching and evangelism, even medical missions 
are absolute failures, as far as the moral propaganda is concerned. 
I have the word of Dr. Young for this, who, as a physician, has 
attended 40,000 cases in the South Arabian Mission field. He 
says: “A medical missionary must never forget that the course 
of Islam is not to be stopped by surgery, any more than immorality 
is to be cured by free breakfasts, or drunkenness cured by a dose 
of ammonia. To meet Islam one must attack its weak points and 
make thinking men dissatisfied with its illogical and unreasonable 
basis. But before one can do this he must be sure of his own 
ground and be ever ready to give a reason for the faith that is in 
him. In other words, he must preach the Gospel, which is the 
power of truth unto salvation.” 

Any one who thinks we can evangelize the world without the 
old-time methods of Christ in teaching and preaching and arousing 
men’s consciences and bringing them to the light of the life of 
Christ makes a mistake. There is no substitute for this supreme, 
this first work of the missionary. I know that there have been 
many missionaries and some missions, and perhaps many of us, of 
whom it might be truly said that we “have toiled all the night, and 
taken nothing’—toiled sometimes for months and sometimes for 
a year. And that is doubtless because we have let down our nets 
on the wrong side. Perhaps we have wasted time by philanthropic 
efforts in support of the cause, or have given too much of our time 
and thought to crowded dispensaries and to performing hundreds 
of operations. Perhaps we have given too much attention to day 
schools and colleges and the arrangement of curriculums and all 
manner of efforts; and in looking after these things we have toiled 


EVANGELISTIC ITINERATION 473 


all night and caught nothing, because we have not pursued our 
search for the individual soul. In our efforts in the high schools, 
day schools, and formal preaching, the search for souls was ne- 
glected. If we have been led astray by these various kinds of bait, 
let us cast our nets in the same sea, from the same boat, but let us 
cast them down on the right side. I know many missionaries who, 
when they have cast their nets on that side, found those nets so full 
that they were nigh unto breaking. Let us abandon our old meth- 
ods, if they are interfering with our evangelistic efforts, and follow 
the Christlike method of winning individuals to Him. I believe 
we should put our whole emphasis in mission work on evangelism. 
Let us be fishers of men. “He that winneth souls is wise.” “They 
that be wise shall shine as the brightness of the firmament; and they 
that turn many to righteousness as the stars for ever and ever.” 


EVANGELISTIC ITINERATION 
THE REV. R. F. LENINGTON, BRAZIL 


I Am glad that in discussing evangelistic itineration, we do not 
need the words of men to tell us what to do. Let us go back to 
the first chapter of St. Mark, the wonderful Gospel that every mis- 
sionary should know almost by heart, for there he finds the fullest . 
directions for the work he should take up, day by day. “Come ye 
after me, and I will make you to become fishers of men.” “Come ye 
after me;” there is only one to follow, and that is Jesus Christ. In 
reading that story, you find that Jesus went into Capernaum, and 
the multitudes gathered together, and they heard him gladly as He 
spoke to them words of truth and life. Surely, any man having 
that experience would remain in the city and continue preaching 
and teaching the multitudes that followed him. But the next morn- 
ing Christ went out in a solitary place to pray alone, and His dis- 
ciples came after Him and said, “All men seek for thee;’ but He 
replied: “Let us go into the next towns, that I may preach there, 
also; for therefore came I forth. And he preached in their syna- 
gogues throughout all Galilee.” Therefore, in evangelistic itinera- 
tion we are following the example of Christ. 

Dr. Zwemer has spoken of the folly of the fishermen who 
' throw the bait in without a hook. But what do you think of a 
man who sits in the house all day and fishes with no bait at all? 
He might have the best of hooks and rods, and the best of bait, 
too; but if he remained in the house he would not catch fish. You 
must go where fish are if you want to catch fish; and if you are 
going to catch men you must go out and seek for them. You must 


474 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


go from place to place, and into all “the next towns.” Was not 
that Paul’s method? He traveled from place to place, carrying 
with him the Gospel, and everywhere the Gospel was reaching out 
more and more. He would emphasize the importance of itinera- 
tion, because it means constantly kindling fresh fire in fresh com- 
munities. You stop at this house and gather the household about 
you, and read a little to them of the words of Christ; then you close 
your book and preach to them of Christ, and leave these coals of 
fire, and who can tell the wonderful results that will follow? 

I remember going once from the city where we lived and 
preaching the Gospel that night. Somebody came and asked me 
to go on to another place, and I went on and preached there; then 
another asked me to go still farther on and preach the Gospel to 
his neighbors and friends in still another place. When I arrived 
there he invited the neighbors to come and hear the message of God. 
One of those who came was an old man, known as “Doctor,” who 
was very much opposed to the preaching of the Gospel; but he came 
because of the urgent invitation that was extended to him, and the 
Spirit of God entered his heart that night, and he became converted. 
He began to preach the Word of God to others, and the last letter 
I had from Brazil told of services that he had held in a congrega- 
tion of 300 converts whom he had gathered from nine communi- 
ties. 

Some people say: “It is a great sacrifice that you must make 
in order to do this itinerating. You have to leave the comforts of 
your home, you have to leave those who are dear to you, and you 
lose the sweetness of the early years of your children.” But what 
are we doing it for? Are we doing it for ourselves? Do we speak 
of the sacrifice of those who are compelled to leave their homes and 
go up and down the land as traveling men, business men? Nothing 
is said of their great sacrifice and of what they must lose. They 
are out seeking gain; we are out for the souls of men. Should we 
_talk about sacrifices when it comes to bringing these souls out of 
darkness and misery and despair? 

Evangelistic itineration means so much to us. We do not know 
at what moment we may meet with glorious opportunities for doing 
the will of our Master. At one time I went into a community to 
preach, and a friend invited a young woman to come to the services. 
She was a poor creature who had been ruined when little more than 
a child by one who should have been her protector, and afterward 
she was led into that life which so many Brazilian women are lead- 
ing, a home without a lawful husband. She had been abandoned 
finally by the man whom she cared for and who had ruined her, 
and was left with three little children. She came to hear the Gospel 
of the Christ who said to the woman of Samaria, living under simi- 
lar conditions, “I that speak unto thee am he.’ And she was 
touched by the Holy Ghost and was converted. The first thing 


PERSONAL DEALING THE GREAT MISSIONARY DUTY 475 


that she did thereafter was to send a letter to that man who had 
first ruined and then abandoned her, telling him that she had found 
peace, and urging him—for she loved him still—to go and hear 
the preaching of the Gospel at the first opportunity. When I visited 
that place again, four months later, she brought a letter which she 
had received from him, saying that he had listened to the preaching 
of the Word, had accepted Christ, and was coming back to remain 
with and marry her. At the next visit I made there, those two stood 
before the pulpit and confessed their faith in Jesus Christ. Was 
there any sacrifice about that? Does it pay? Nothing pays like 
itineration. Use all the methods you can, but do not forget that 
the mission which Christ sent you upon is to reach the souls of 
men. The Christ who used that method and gave it to you will 
grant His blessing on your efforts. 


PERSONAL DEALING THE GREAT MISSIONARY DUTY 
THE REV. SUMNER R. VINTON, BURMA 


THE FACT that every man who has tried this method earnestly 
is at once the most eloquent advocate of it would stamp it as the 
supreme method in missionary work, whether at home or abroad. 
The great difficulty in dealing with individuals in Christian mat- 
ters, you will find in yourselves, if you are not successful in it. If 
you are not living close to your Master, you will find difficulty in 
dealing with individuals, and should look well to your own heart 
for the reason. If you remove the cause you will have the privi- 
lege and joy of knowing it to be the most delightful kind of Chris- 
tian work there is, this dealing with individual souls face to face, 
and giving them a hope in Christ. 

There is a reason why individual work with individuals is of 
prime importance. I would have you consider for a moment the 
difference between the home field and the foreign field. The pastor 
of the church in which we are holding these services can depend 
upon having an audience come to hear him when the church bell 
rings. Many of these may not be Christians, but nevertheless they 
come, and he is sure of his audience. He knows that he will be 
able to present his views to a good-sized audience at least every 
Sunday morning. But out in those foreign fields Sunday means 
nothing, church bells mean nothing. If you get an audience, you 
must go out and hunt them up, and take your bait along. Suppose 
you do get them by using a camera, or an organ, or a typewriter, 
to arouse their interest and curiosity? You have little in common 
with them; you do not know their circumstances and their feelings, 


476 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


and if you attempt to preach to them in a formal way, you will run 
up against difficulties and will need to hold their attention by some 
auxiliary method. Then it happens that after you have done a lit- 
tle broadcast sowing your audience melts away, and you are left 
face to face with here and there an individual. That is your supreme 
opportunity, because then you can present to the individual the 
phase of truth which that individual most needs. You can meet 
any of the objections that arise in his mind, as they arise, and 
before they have grown and gained strength. You may be able 
to kill an objection then and there which, if allowed to grow, will 
lead to indifference to the truths of Christianity forever after, and 
thus your individual work will reap its harvest. 

There is another, and perhaps the strongest, reason why per- 
sonal work is, above all, the finest method for reaching the people 
out in the field. It brings your personality to bear on those people. 
I like that definition which Dr. Zwemer gave us, “the collision of 
two souls.” That is the way in which we can move men and put 
the life of the Gospel into their hearts and souls. What is equal 
to the method of leading them by the force of our own convictions 
and personality? If the truth is living in us, and we are living 
near the Master, we are going to get close to these people and lead 
them to Jesus Christ. And if we have been working with indi- 
viduals, and know their individual needs, we can pray for them 
in a more definite way. We know the specific case and what it is 
best to pray for, and can thus supplement our own work by our 
prayers in the most definite possible form. 


EVANGELISTIC WORK FOR WOMEN 
MISS NELLIE ZWEMER, CHINA 


WHEN I think of the women in China, I see in imagination the 
sweet, shy young women of ihe better classes, so carefully schooled 
and sheltered in their own homes that they are almost as ignorant 
and innocent of the evils of heathenism as the little children, and as 
unfit as babes for the hard life that is theirs when they leave their 
homes. I see also the less favored women, whose faces show that 
they are not strangers to sin. I see the bold, brutish-faced slave 
women, the hard-working field women, and multitudes of other 
abused daughters of toil. I see mothers with their little children 
clinging to them, and I see the old women, who have no happiness 
to remember and no hope to look forward to. I see the forlorn 
beggar women and many others who could tell us that life for 
women in heathen lands is dark and hard and cruel. 


EVANGELISTIC WORK FOR WOMEN 477 


Sometimes when I speak to a large gathering in China there 
are representatives of all these classes before me, and what a delight 
it is to tell these benighted women of Him who knows the sorrows 
of their hearts and the sadness of their lives, and who says to these 
toil-weary women, “Come unto me, all ye that labor and are heavy 
laden . . . and ye shall find rest unto your souls.” This is what 
evangelistic work among women means—to bring to them the 
glad news of salvation. When they understand it, they are as ready 
as we to appreciate it, for they are, as Miss Havergal has said, 


“Made like our own strange selves, 
With memory, mind and will; 
Made with a heart to love 
And a soul that shall live forever.” 


And we are in part responsible as to how the hunger of these hearts 
shall be satisfied, as to where these souls shall spend eternity. 

The method used in our mission to bring the Gospel of Christ 
to these women is to help and teach them in hospitals and dispen- 
saries, and in evangelistic meetings. We have weekly or monthly 
classes, much like the mission schools in our own land, and visit 
them in their homes, touring to distant out-stations. In the four- 
teen years that I have worked in China, opportunities for this kind 
of work have been limited only by our lack of time and strength 
and funds. So many come to our schools, so many attend our 
meetings, that it is impossible for the force of workers to reach 
more than one in a thousand of the homes that are open to us. Con- 
ditions are changing in China, and possibly after a time these open 
doors will be closed. We are to blame that the bread of life was 
not freely given these starving souls while the doors were open. 

We have spoken of the methods used and the opportunities 
for accomplishing our work.. When we sow seed, we cannot imme- 
diately expect a harvest. We must sow in patience and in love. We 
must tell the story of God’s love to all men and of His desire to 
free us from all sin. We must tell it over and over and in many 
different ways, until they understand so fully that they can find the 
pearl of great price for which they are looking and give up their 
sin, idolatry and superstition. We have many earnest Christians 
in our Chinese Church, and their wonderfully changed lives show 
that in China, as everywhere, the Gospel is the power of God unto 
salvation. I wish you could hear the story as it comes from the 
lips of these women themselves, when they tell how they were led 
out of darkness into the marvelous light of God. It would bring 
them so near to your own hearts that you would think of them as 
sisters, and you women students would long to go and tell others 
like them of Him who is the Way and the Life. 

There were two women in my district who, only six years ago, 
had never known the true God, who had their hearts so touched by 


> 


478 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


His Spirit that they made rapid progress in the Christian life and 
in the study of God’s Word. They are now employed as Bible read- 
ers and have been already used of God to bring many others to 
the knowledge of Himself. Last year, before I came away, one of 
them called to bid me good-bye, and she said: “It is so hard for ~ 
me to let you go away. I love you so; you are dearer to me than 
my own mother, because through you I have found Christ.” I 
felt that it paid fully for the effort I had made to teach her to read. 

There is an old woman of eighty in our district. For seventy 
years she had lived in heathenism and sin, but ten years ago she 
found Christ as her Savior, and learned to read the Bible, and for 
the last decade she has been telling the story of His love. If you 
could have seen her joy when she first believed that she had re- 
ceived pardon and had the assurance of a place in heaven, and could 
have seen her face when for the first time she read the first little 
verse, you would have realized what a blessing it is to lead these 
souls to God. The privileges to us are infinitely greater than the 
sacrifices; and I cannot understand how it is that so few are ready 
to go and tell those who have never heard—and never will hear, 
if they do not go and tell them—of the love that has done so much 
for us all. 

Even in a province like Fu-chien, where, next to Canton, the 
workers have been the longest and are the most numerous, the 
evangelists cannot begin to bring the knowledge of God’s love 
to the people in this generation. Workers and money and the 
prayers of Christians must be multiplied a thousandfold before this 
can be accomplished. Let us try to think what it means for them 
to live without God, without hope, without prayer, without the 
blessed influences of Christianity, without the knowledge of the 
true and only name given under heaven whereby men can be saved. 
When we think what that name means to us, and remember what 
we owe to Him who has loved us with an everlasting love, shall 
we not gladly say, “I will go where you want me to go, dear Lord. 
Only show me Thy work, Thy way, and fit me for Thy service.” 


A TYPICAL RESULT OF EVANGELISTIC WORK 
THE REV. H. L. E. LUERING, PH.D., MALAYSIA 


I Am GLap to add my testimony to that of my brethren and sis- 
ter here who have preceded, with regard to the importance of 
evangelistic work among the heathen. I do not need to add to what 
has been said concerning the importance of it. Allow me to give 
you an example of how we may expect fruit from this work, I look 


A TYPICAL RESULT OF EVANGELISTIC WORK 479 


back upon sixteen years of experience, fifteen of which were spent 
in evangelistic mission work in the Far East, and I find some diffi- 
culty in selecting an illustration from the many examples that I 
might cite. I will give you one that occurred about thirteen years 
ago when I was in Singapore, where I was preaching in the open 
air, as we always do in that city. ,The masses came to us in great 
numbers. We did not have to use any contrivances to attract them. 
If you stand there and open a Chinese book, some one will stop 
to look, and if you read it, someone will come and look over your 
shoulder. When you read, they crowd around to listen, and fasten 
their eyes upon your lips. When we begin to preach, after we have 
read the lesson and closed the Bible, they stay and listen to the 
preaching. There is no need of using attractions of any kind in 
that large island, so fully occupied by Chinese. On one of those 
evenings when I had been preaching, and a large crowd had, as 
usual, gathered to listen, I was speaking to a Moslem crowd, and 
had been reading a passage from the New Testament in which Jesus 
had done some miracle of healing; and when the gun from the 
fort hill sounded the signal for nine o’clock I closed my book and 
the crowd dispersed. But one man came to me and said: “Sir, you 
have been preaching of Jesus who healed the sick. Come with me 
to my house; there is a sick man over there that I would be glad 
to have you see.” I replied: “Did you hear me say that I could 
heal the sick? I cannot go to your house for that purpose, but I 
will come and pray for the man, if that is what you want.” 

I went over to his house, ascended the staircase, and came into 
a large, oblong hall room, in which were 120 beds of the simplest 
kind—merely trestles with some bags spread on them, and mats 
over the bags. The Chinese lodge in large numbers in these bar- 
racks in Singapore, for they come there for only short periods, and 
with the object of earning money and returning to China. These 
beds were all unoccupied, for it was a moonlight night, and they 
were out walking the streets, and perhaps a large number of them 
had been hearing me preach. In the front of the long line of 
beds was what seemed to be a pile of red blankets in great disorder, 
and the man led me over to this heap of blankets, and I picked up 
one after another until I came to the body of a man, contracted in 
the most awful manner and greatly emaciated; the ribs were visible 
on his whole chest. I almost believed that he was dead. I stooped 
over him, however, in spite of the smell of uncleanliness, and no- 
ticed that he was breathing heavily. His eyes were closed, and the 
light which fell upon him as I removed the last blanket did not 
disturb him in the least. He was quite unconscious, and as I had 
come into the room the people crowded in also. They were afraid 
to come near, however, for they knew that he was dying, and 
thought, according to the Chinese idea, that the spirit when it left 
the body, in its envy of the living, might injure them on its way 


480 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to Hades. I knelt down to pray for this man. Three other Chris- 
tians, who had come in, knelt with me; but I felt that I had no 
right to ask God to restore this man to life who had been neglected 
and almost given over to death by his own people. I prayed for 
the living that stood around me in the corners of the room, and I 
asked God in some way to glorify Jesus in the hearts of these 
people. é 

I then returned home and sent some medicine to the sick man, 
promising to come again the next day; but I forgot to do so in the 
pressure of my work, and in my own weakness, for I was suffering 
physically at the time. This happened on Thursday night, and on 
the next Sunday, when I came into church, and opened my Bible 
to find my text, I saw, to my terror, this sick man of three days 
ago in front of the pulpit, with wide-open eyes looking up at me 
with such a weird look that it almost disturbed me in my duty. 
When I read my text, which had to do with the book of life as 
spoken of in Revelation, I commenced preaching, with a feeling 
of great uneasiness, for his dark eyes were fixed piercingly upon 
me, and he looked as sick as ever. I felt that I had made a great 
mistake in preaching that morning, when I thought of that sick 
man standing there. When I had closed my book, and was going 
to give out the hymn, this sick man stood up and said: ‘“Mission- 
ary, write my name in the book of life, for I wish to be a disciple 
of Jesus Christ.” I looked at him with the tears springing from 
my eyes, and I said to him: “Only God can write your name in 
the book of life; but if you wish me to put your name on the list 
of our probationers, give it to me and I will do so.” He gave his 
name to me as Hong Ye. The man was absolutely illiterate. He 
did not know a single character of the forty odd thousand in the . 
Chinese dictionary. He did not have the gift of speech, as so many 
Chinese do, who may be eloquent in the presentation of what they 
have to say. 

When he professed conversion I felt that it was good that an- 
other soul had been saved, but I questioned what this man could 
do for the work. There was no expectation that he might be useful 
in the spreading of the Kingdom. But Hong Ye had an intense 
love for Christ, of whom he had never heard before, and secured 
a little New Testament that was sold for ten cents. Though he 
could not read himself, he carried it in his pocket, and when I had 
read my text or Bible lesson he would come to me and say, “Where 
is the place that you were reading, or that you have preached 
from?” When I would show it to him he would mark it with his 
long thumb-nail and dog-ear the page. As he was yet too weak 
to work, he would go about visiting his friends, and take out his 
book and point to the passage that he had marked, and get his 
friends to read the passage to him, saying: “I have heard it once, 
but I like to hear it over and over. Read louder, if you please, that 


A TYPICAL RESULT OF EVANGELISTIC WORK 481 


I may hear and understand.” And while this friend was reading 
for his benefit, others would listen, and he would say in his simple 
way: “Isn’t that a glorious story? Would you like to hear more? 
Let me come for you next Sunday and bring you to the church 
where the preacher speaks on just such things.” And he would 
bring ten, twelve, fifteen people every Sunday; he never came alone. 
I often wish that we in America had such a man to fill our pews. 

But let me tell you the outcome. There were in one year 120 
people converted in that church, and I believe that a large ma- 
jority of them were brought into the church through this man. 
When I left Singapore, less than a year after that, he went to China. 
Four months later I returned to Singapore, and after remaining 
there four or five months I went to China, for I was pastor there 
of a congregation to which I had ministered for a number of years. 
When I reached there I found this man. Hong Ye met me at the 
entrance of his village, and said: “You must come and drink tea 
with me.” I accepted his invitation, and he led the way, while I 
followed. Instead of taking me to his home, as I had supposed he 
would do, he brought me to the village temple. We ascended four 
or five granite steps and passed between the pillars into the temple, 
where I saw tables with red cloths spread on them, and four or 
five bamboo chairs around. As I looked about, I saw that the 
niche of the altar was covered with red blankets; and my curiosity 
being aroused, I threw them aside, and there the idol stood. I said, 
“How is it, Hong Ye, that you have your tea here in a heathen 
temple?” He replied: “This temple is the place where we worship 
God.” “But this idol,” I said. “What does this mean?” Oh!” 
he replied, “the people of this village accepted the Gospel of Jesus 
Christ so gladly that the temple of the idol was soon deserted, and 
when it had no more worshipers the village elders came to us and 
said: ‘Why do you worship in your humble homes, that are so 
close and uncomfortable and full of mosquitoes and fleas? Why 
don’t you use the temple? There is no man in the village who be- 
lieves in the idol since you have told them of the true God.’ And so 
the temple of the idol has been consecrated as the house of God. 
But when we tried to remove the idol, the mandarin of the next 
city said that no one must touch the idol, so we hid it behind the 
blanket, and now the idol’s place is there in the dark, behind the 
blanket, and the place in front is the place of our worship, where 
the light of the Gospel may shine in and that is as it should be.” 

Friends, with such results as this to encourage us, is it a vain 
sacrifice to preach the Gospel of our Lord Jesus Christ to the 
heathen? 


PREACHING IN A PERSIAN MOSQUE 
THE REV. LEWIS F. ESSELSTYN, PERSIA 


I WILL BEGIN by giving you an incident which occurred while 
we were out on one of those itinerating trips which we often take. 
We had come to a provincial town where I had been several times 
before and spent a quiet and restful Sabbath. Early in the week 
I sent word to the chief priest of the town, who had been an old 
friend of mine, that I was there and would call upon him. Now 
this Hadji was the most influential man in that section, and if he 
had so desired he could have stopped all our work in that district. 
I believe that he could have used his influence, if he had been so 
inclined, in a way that would have occasioned us great difficulties 
all through Persia. It is something for which to thank God that he 


has never put a straw in our way, nor obstructed the preaching of 


the Gospel in any manner whatever. According to his appointment, 
I appeared at his door about seven o’clock in the morning. He 
led me upstairs to the reception-room, and taking me by both hands, 
kissed me on both cheeks, for that is the usual manner of greeting 
in that country. Then he gave me the seat of honor on the carpet 
at his right hand and began introducing me to the other priests 
who came around in their blue and white turbans. We passed the 
ordinary salutation of the day, saying, “Praise God, is your 
nose fat?” and the man addressed must answer, “Thank God, my 
nose is fat. Is your blessed existence in a good state of preserva- 
tion?” “My blessed existence is in a good state of preservation. 
May you live a thousand years.” ‘May you live a thousand years, 
and may your shadow never grow less.” And so we go on, pro- 
longing these greetings and felicitations. 

After we had drunk tea together and partaken of sweets, and 
the greetings were over, and things were getting quiet, I pulled 
my book out and said to the Hadji: “I would like to read from 
my book to you, and talk with you a little about it.” He was 
perfectly willing, and I read from the thirteenth chapter of First 
Corinthians, that wonderful chapter of love. I talked to them 
for perhaps twenty minutes or a half hour on this chapter, and they 
all listened with perfect courtesy, without one word of objection 
or controversy from one of that dozen or more men who heard me. 
When I finished, I told them that by their kind leave I would take 

482 


PREACHING IN A PERSIAN MOSQUE 483 


my troublesome self out of their exalted presence, which I proceeded 
to do, according to their forms of courtesy. 

On my way back it was borne in upon me that I ought to give 
the old Hadji a more specific message, and I therefore decided 
to ask for a secret interview with him, which he granted. He had 
the tea things spread and made the tea himself and handed it to 
me, and a crust of bread along with the cup of tea, as they always 
do there. When we had finished with these ceremonies we had a 
most delightful talk, and for two or three hours discussed the Bible, 
basing our talk on the love of God and the plan of salvation, going 
to the Old Testament for information as to the sacrificial system 
and for the testimony of the Messiah given by the prophets, and 
using the New Testament for the evidence of the fulfillment of those 
prophesies. I might say about this conversation, as of the 
previous one, that there was in it not a word of controversy. He 
asked me a good many questions, but not in such a way as would 
indicate any enmity or displeasure with what I said. 

The interview was finished, and as I was leaving he asked me 
if I would not attend worship in his mosque. There were two large 
mosques there, one of which was built by Omar in 650 A. D. Ac- 
cordingly, at four o’clock that afternoon, I appeared at the side door 
of this mosque and was taken in and up to the front, where the 
pulpit would have been if they had had one, and was given a place 
at the right of the Hadji’s favorite rug. I looked out at that mosque, 
with its forty pillars supporting the great dome, each pillar three 
feet in diameter. There was room for 1,000 men on the floor, and in 
the alcoves they say 2,000 more could be accommodated; and 
behind the curtains at the left 600 women were seated, they said. 
As soon as the Hadji himself came in that great audience arose like 
one man, out of respect and reverence for him and, of course, I 
arose, too; and he greeted me as he had done before, kissing me 
on both cheeks. We inquired after each other’s health in the usual 
manner. Finally he gave me a ripe quince, I suppose to indicate 
that I was his guest, and was there by his invitation, and then he 
gave me a seat upon the rug and opened his Koran. But first, I 
ought to say, the mollah gave the Mohammedan prayer call, after 
which the Hadji opened his Koran, and the prayers began. A boy 
who had ascended high up on one side of the mosque called out 
the signals, and the people followed the Hadji in the service. I 
never shall forget the impressive sight of those men all moving as 
one man. They were like a great army of soldiers; they would 
bow, kneel, fall prostrate on the floor, rise and fall again, time after 
time, in perfect unison. It was a sight to make a man’s heart ache, 
this apparent devotion to a false religion. But who can say that 
there was not an honest and true reaching out after God in this 
service? After about three-quarters of an hour of this the Hadji 
arose from his knees and said that the prayers were finished and 


484 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the services were over. I said: “Why, are you not going to preach, 
Hadji?’ And he answered: “Do you want me to preach?” “Cer- 
tainly,” I replied, “if it is the custom.” They do not have a pulpit, 
as we do here, but on one side of this open place, at the front, was a 
high sort of staircase, very much like a step-ladder, and on the 
top of that step-ladder was an area about two feet and a half square, 
just big enough for a man to sit down and curl his feet under him. 
So when I had asked him to preach, the Hadji gathered up his 
skirts and climbed up the step-ladder and sat down, curled his feet 
and legs up under him, and gave to the congregation a moral dis- 
course on their duties to God and man. I noticed, as he was preach- 
ing, that his remarks seemed to be directed chiefly to me, whether as 
a matter of courtesy, or because he thought I needed it the most, 
I do not know. At any rate, most that he said we would readily 
have assented to, and when he had finished I said: “Hadji, I thank 
vou for those words of truth.” 

Then he asked me if I would not like to talk to the people for 
awhile. I said that I was surprised that he would let me speak in 
his mosque, but that I should be very glad of the opportunity to 
do so. So with all the pomposity that I could assume, I gathered 
up my skirts about me, climbed the ladder, and curled myself down 
on the top of it, and said to them: “Your Hadji has given me per- 
mission to speak to you, and as I intend to speak from the Word 
of God, it is proper to ask God’s blessing on the words that I may 
utter and upon all the congregation.” In the presence of that great 
audience I asked God’s blessing upon them, and I closed the prayer 
in the name of the Trinity and of the Lord Jesus Christ, the Savior 
of the world. I call that one of the rarest privileges of a missionary’s 
life, and I still rejoice at that glorious opportunity. I opened the 
book to the parable of the Prodigal Son, and after reading that 
chapter I preached to them on what repentance is, what we are 
to repent of, and what God does for us when we do repent. I said 
to them: “You Mohammedans should repent and turn to the Lord 
Jesus Christ, for it is a moral impossibility for God to forgive your 
sins without this.” And after preaching a plain, simple sermon 
to them, I offered another prayer in the name of the Lord Jesus 
Christ, and came down the ladder. When the services were all 
over, hundreds of men came to the front and shook hands with the 
Hadji and also with me, and we then went out the side door. I 
shall always look back on that with a great deal of pleasure, that a 
missionary of the Gospel of Christ should be able to deliver His 
message in a Mohammedan mosque. It was certainly a great 
privilege. 

It became noised about that we had preached publicly in the 
mosque, and one day there came into the room of the caravansary 
a man of about forty-three years, evidently a priest. He wore a 
green turban, and he said to me: “My father is the chief doctor 


PREACHING IN A PERSIAN MOSQUE 485 


of the civil law; my father-in-law is the chief doctor of the religious 
law. I was taken very ill, and while I lay there my little boy was 
taken seriously ill, and after two days died. My heart was bound 
up in that boy. The whole .village loved him; he was a beautiful 
little fellow. But he died, and they wrapped his body in a winding- 
cloth and took it to the cemetery for burial. I was sick, and unable 
to be up, but I could not bear it; so after they had gone I got up 
and followed them. When I arrived they had just placed my little 
boy’s body on the cold earth in the bottom of that grave, and as 
I looked down upon him he lay with his eyes open, looking at me 
from the other world. The man whose duty it was began to fill in 
the earth and cover over the grave, and I began swearing and 
cursing and abusing that man and trying to get to my little boy, for 
I was in a great fever. I lost consciousness, and knew no more 
until I came to my senses as I lay in bed in my own house, and 
they told me that I had been unconscious for days. As my head 
began to get clear, the first thing I saw was the same vision which 
I remembered as the last thing I had seen—my little boy’s body 
lying there on the cold ground in the grave, with his eyes wide 
open, looking at me from the other world. ‘hey told me there 
was a foreign teacher in town who had been preaching a strange 
religion, and I came to you to see if you could give me comfort. 
I am sick. If you can do anything for my body, I want you to do 
it; but oh! if you can, I want you to do something for this awful 
pain in my heart.” I took the Bible and opened to that beautiful 
passage, “Come unto me, all ye that labor and are heavy laden, 
and I will give you rest.” I handed him the book, and he took 
it and read it for himself. After he had read it we talked and 
prayed together, and when he went away he took the book with 
him. He came back several times while we were there, and we had 
a number of good talks, and prayed together several times. ‘The 
last time that I saw him was when he came in one day and an- 
nounced that he had renounced Islam and had accepted the Lord 
Jesus Christ as his Savior. 

In my long service I have had opportunities like that more 
than once, but I often feel that if I had only had that one opportu- 
nity of leading that one mollah to the foot of the cross and bringing 
the Lord Jesus Christ to his sorrowful soul, it would be more than 
ample reward for the years I have labored among that benighted 
people. 


THE TRAINING AND USE OF NATIVE EVANGELISTS 
THE REV. HUNTER CORBETT, D.D., LL.D., CHINA 


Gopv’s Worp is our authority, and according to it, He gave some 
apostles and some prophets, and some evangelists and some pastors 
and teachers, “for the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ.” That is what the 
missionaries whom you send to the heathen are called to do—to 
preach the Gospel in every place; and when God blesses our preach- 
ing, and converts are given to us, from those converts to train men 
and women who will work with us. Among the many hundreds 
whom I have received into the church there is not one of them, so 
far as I know, who would not willingly lead in public prayer, 
whether man or woman; and there are none, so far as I know, 
who would not gladly be witness bearers to others in their own 
homes, in their places of business, among their kindred and friends, 
and God has blessed the testimony of those people to the saving 
of souls. 

It is plainly our duty to pray for men and women who have 
gifts in the spreading of His Gospel. Not only should we bring 
souls into the church, but it is our duty to train these converts 
to be useful Christians, able to do God’s work in the most efficient 
manner. As we study the methods by which these evangelists 
have been able to magnify their work, we get a new idea of the 
wonderful task committed to us as missionaries. In training these 
men for this special work, one of the first requisites is to have our- 
selves a sound conversion and an intense love for Christ. Without 
this it is not safe to be a witness-bearer for Christ either at home 
or abroad. When our Savior recommissioned Peter, He said to 
him again and again, “Simon, son of Jonas, lovest thou me more 
than these ?”’ And when Peter had said, “Yea, Lord; thou knowest 
that I love thee,” He said, “Feed my lambs.” “Feed my sheep.” 
Not until He had had the full assurance of the apostle’s love did 
He assign him to this duty of being a witness-bearer and a shep- 
herd. 

In the special training of these men we must see that they know 
the Bible and what it teaches. The first convert whom God per- 
mitted me to receive, more than forty years ago, was a scholarly 
man of about forty years. He heard the Gospel for the first time, 

486 


THE TRAINING AND USE OF NATIVE EVANGELISTS 487 


and following me to the door, he said: “Please tell me more of 
this Jesus of whom you speak.” I talked with him and gave him 
the Gospel of Mark, and urged him to read it. He spent the entire 
night, as he told me, studying that book, and he came to me the 
next morning to speak with me, and we talked again. Later he 
followed me to my home, and we studied the Gospel and prayed 
over it together until the light broke into that man’s heart and 
dispelled the darkness. He became an earnest, faithful and suc- 
cessful preacher, and continued as such until the end of his lite, 
twenty-five years later. Of his family it has been my privilege to 
receive five generations into the church, all of whom are Christlike 
witnesses for Him. 

In order to make Bible work effective, we must know and study 
it ourselves before we attempt to teach others how to know and study 
it. Study both the Old and the New Testaments; study the prophe- 
cies relating to Christ in the Old Testament and their fulfillment in 
the New Testament. Do His will the same as though He were here 
on earth and we were following in His footsteps, and pray for the 
Holy Spirit to come for the enlightenment of our hearts. 

We must study the teaching of the Scriptures concerning the 
Holy Spirit—His office, His personality, His power, and the power 
that we only have through Him. “Ye shall receive power, after 
that the Holy Ghost is come upon you” is the last promise that 
Christ gave His disciples. This we will need abroad. We may not 
do the work of the Holy Spirit—He will do His own work—but we 
must be His messengers, so that He shall speak through us, and 
our lives shall testify of Him, compelling those who cannot read the 
Bible to read it in our own lives. And having received the grace 
and the knowledge of God in ourselves, let us train our converts 
in like manner. 

Teach them to pray. John taught his disciples to pray, and so 
did Christ. Teach a man to study the Bible, to pray for the Holy 
Spirit to help and teach him, and do you pray for him also, as Jesus 
Christ prays for us. Pray every day; pray every time you speak 
or look into the Word of God; pray without ceasing! 

Learn to preach by studying the sermons of Christ; the cir- 
cumstances.under which He preached, and the manner in which 
He preached when the common people heard Him gladly. Cannot 
we, by the study of Christ’s sermons, learn to speak so that the 
common people will hear us gladly? To speak with power, and not 
simply to keep repeating texts and creeds in a cold and formal 
manner, we need to learn every day from a study of God’s Word. 
If we study it earnestly enough, we shall acquire not only the 
wisdom of serpents, but that wisdom which cometh from above, 
one statement concerning which reads, “If any of you lack wisdom, 
let him ask of God, that giveth to all men liberally, and upbraideth 
not; and it shall be given him.” 


488 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Then we must love the native helpers with whom we work, and 
sympathize with them. Treat them as brethren; show them kind- 
ness. We must teach our evangelists not only in the study of the 
Bible but in the right way of living. Live as an example of Bible 
study, of prayer, of speaking in season and out of season, of pa- 
tience, of doing our duty as we see it, and then expect the blessing 
to follow. 

I have been three times around the world, seven times have I 
crossed the Pacific, and I have never yet found an unhappy mis- 
sionary whose heart was in his work and who was doing faithfully 
the duty to which God had called him. We have our troubles, as 
do others, and our hearts yearn for our homes and our dear ones; 
but there is no joy in the world like the joy of winning souls for 
Christ. In the heathen lands, this great joy is intensified many 
times. The missionary has the privilege of building, not upon an- 
other man’s foundation, but he can tell men and women who have 
never heard before of the unspeakable riches and love of God. It 
is a joy the angels in heaven would rejoice in, but God has reserved 
it for us. Let us live for Christ, so that when we go hence our 
crowns will be full of stars, representing souls saved by the bless- 
ing of Christ. 


‘ 


RELATION BETWEEN EVANGELISTIC AND OTHER 
FORMS OF WORK 


THE REV. JAMES B. RODGERS, D.D., PHILIPPINE ISLANDS 


I HEARTILY agree with all that has been said by Dr. Zwemer. 
There are three theories about what are known as educational and 
medical work in the foreign field. The first theory is that they are 
a testimony to the real spirit of the Christian religion. On that 
theory schools are established and hospitals are opened as they are 
in this country, and grow up according to the needs of the field, 
giving forth splendid testimony to the effectiveness of the religion 
of Christ to make men strong and intelligent. Dr. Zwemer spoke 
of the dangers of having these institutions develop into places where 
merely splendid surgical skill is shown and the direct evangelical 
work may be left out entirely, though the maintenance of the hos- 
pital is undoubtedly a Christian purpose. 

There is a second theory for those who think that they must 
cppose the first theory; that is, that they are appliances for the 
propagation of the Gospel alone. In accordance with this theory, 
in some places men open schools and hospitals merely as an open- 
ing wedge, and waste a great deal of time on it. I have seen people 
in Japan giving their time to the teaching and talking of English 


RELATION BETWEEN EVANGELISTIC AND OTHER WORK 489 


to Japanese young men in their schools, forgetting the greater work 
that they were to do. I tried that method one afternoon, myself, and 
found it very tiresome to spend my time in this way for the purpose 
of getting a chance to say one word of Gospel. Acting on this 
theory, schools very often are opened to win the children, and in 
earlier times, when children’s labor was needed, they even went so 
far as to give a certain equivalent for the child’s services for the 
opportunity of bringing the child into the school. 

As to the third theory, there is no particular school or medical 
work done, but direct evangelical work occupies all the mission- 
ary’s energies and time. 

But what is the ideal for our educational work and medical 
work and other efforts of that kind? 

The evangelical work should be first of all. The doctor serves 
the preacher at the hospital, and evangelization should occupy the 
first thought of the missionary. Schools should be founded, and 
hospitals be established for the purpose of taking care of the people 
who come into the hospital, and these institutions should co-operate 
with, and not oppose, evangelistic work. They should be so organ- 
ized that the young men and women should be able to do every- 
thing possible to become efficient for Gospel work. They should 
be thoroughly educated and trained for that purpose. Then if we ~ 
desire to go into academic work, we must provide for the very best 
instruction. We do not want that sort where the missionary holds 
a class when it is convenient for him to do so, but a genuine college 
or university that will command the respect of the most intelligent 
of those we have to deal with. The same thing is true of hospitals, 
which give a splendid chance to testify of the care and kindness of 
the Christian religion. 

Horace B. Silliman, LL.D., of Cohoes, New York, who founded 
the Silliman Institute at Dumaguete, opened our academy even 
before some of the missionaries were ready for it. The Methodist 
Church in some places avoided this and put their whole force into 
evangelistic work, until they were compelled to open their training 
schools. For this purpose they drew upon their evangelistic force, 
and I regretted exceedingly that such splendid men for evangelistic 
work should give up the time necessary for teaching in the schools, 
as they were unable to have more men supplied for evangelistic 
work. About a year ago, one of our men was released from school 
work and traveled up and down the province, and in one town 
there were two young men who had attended the schools. When 
he reached this town, he found 100 people waiting for baptism, be- 
cause these young men had gone there and taught them of Christ. 
He went on to another province near by and found the same state 
of affairs, and when one of my former classmates of Albany, New 
York, went there as Catholic bishop, we expected that those people 
would retract everything because the bishop had come. But they 


490 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sent for our missionary and said, “We want you to organize us into 
a church so that the bishop cannot do anything to us.” All this had 
come about because the schools had been opened and because of the 
faithful evangelistic work of the teachers. It is when the mission- 
aries doing this work do not forget that their highest duty is to 
preach the Gospel, along with efficient educational work, that they 
are able to accomplish so much for the glory of God. 

Our missionaries sent a doctor over to Iloilo, and we had all 
that we could do to keep him a doctor, he was so thoroughly in 
earnest as an evangelist; but because of his being a doctor he got 
hold of an insane Chinaman, and was able to go into the Chinese 
community. That is the one place in the Islands where we of the 
Presbyterian mission have succeeded in doing anything of this sort, 
and it was because the doctor was so constantly preaching the Gos- 
pel along with his medical work. A paralytic came to him for 
treatment, and he let him in the hospital, not so much in the hope 
that he could do anything for him, but for the reason that he could 
help about the hospital a little and could talk to those whom he met. 
A man came down from one of the towns, and this paralytic talked 
with him and told him how the Gospel had been given to him, of 
the comfort it had brought him. One of the speakers has spoken 
of the necessity of going out to meet people, but that is not our 
experience; they come to us. This man who had come down from 
one of the tewns wanted somebody to go up there and preach, and 
we had no one to send. But a Filipino will never take “No” for 
an answer but keeps on importuning. So they finally took this 
lame man and put him on a litter and carried him in that way; and 
when we were able to go up there ourselves, we found there 300 
people who had been brought to Christ. 

That is the idea. Do not doubt the effectiveness and the neces- 
sitv of the medical and the educational work; for if we do our evan- 
gelistic work earnestly and have the schools and hospitals to back 
us up, it will aid us in showing people that there is something really 
unselfish in Christianity. 


METHODS IN EVANGELISTIC WORK 
THE REV. H. F, LAFLAMME, INDIA 


I wisH to speak of methods in evangelistic work. The methods 
of a man’s work will depend greatly upon the man himself; and the 
essential qualification for evangelistic work is a consuming passion 
for souls. In dealing with those who may desire to go to the foreign 
field, the first question I ask is, “Are you a soul-winner where you 
are?” If they say that they are not, I reply: “Become one, then, 


——— 


METHODS IN EVANGELISTIC WORK ; 491 


where you are; for if you are not a soul-winner in your place here, 
you will not be in the heathen world.” I would like to strip the foreign 
mission enterprise of a sickly sentimentality; and I say to you now, 
that I cannot believe in the call of a man who is interested about the 
salvation of people ten or fifteen thousand miles away and does not 
care anything about the salvation of the men in his own college or 
in the community in which he lives. If we are truly interested in 
the salvation of India, we will be interested in the salvation of our 
own kindred and friends and our own business associates. Get to be 
a soul winner. Come into such direct, intimate, personal contact 
with the Lord Jesus Christ that His passion for souls will flow over 
into your soul and fill it with that overmastering desire. Any man 
or woman who has that passion for souls will find that for their 
service there is great call and great need. 

In India alone there are 300,000,000 people, one-fifth of the 
entire human race, and only a million of these professing Protestant 
Christians, one in 300 having a saving knowledge of the Lord Jesus 
Christ; the other 299 millions being steeped in heathen darkness. 
In one part of Bengal there are only twenty-one ordained mission- 
aries to 21,000,000 people, and in northern Bengal only five to ten 
millions of people. In my own mission in the Telugu country, if 
you deduct the number of missionaries on furlough, or engaged ex- 
clusively in educational work, there are found to be 250,000 souls 
for whose evangelization each missionary family and single lady are 
responsible. The problem that faces, impresses, and inspires me 
ever, is to so bring the essential principles of the Gospel to the atten- 
tion of all classes of these people within this generation as to en- 
able each to intelligently accept or reject the Way of Life. That 
means 1,000 different congregations of 250 each in my single parish. 
In more favored America, we are putting 357 ministers among that 
number of people. The difficulty of the enterprise is greatly en- 
hanced by the division of this quarter of a million into 300 different 
towns and villages, distributed over an area of 500 square miles. 

There are also the obstacles presented by six great evils that 
rise like adamantine walls about the people. These are as follows: 
Caste, met with only in India, and dividing the people into 100,000 
different sects, between whom intermarriage and, ‘generally, inter- 
dining is impossible; custom, that perpetuates the hoary iniquities 
of infant marriage, the celibacy of the widow, and the degradation 
of women; polytheism, that hangs 330 millions of deities about the 
neck of a land with only 300 millions of people; idolatry, that drags 
down the worship of a spirit God to reverence for a painted bed leg 
or a monstrously hideous image; pantheism, that confuses spirit 
and matter, obliterates all moral distinctions and abolishes all sense 
of obligation; and a fatalism that, octopus-like, grips the people in 
a hopeless, helpless apathy and sucks out all their spiritual energy. 
The almost utter illiteracy of the people still further complicates the 


492 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


problem. Only six men in a hundred and ten women in a thousand 
know how to read and write. Then one’s work must be undertaken 
in a hostile climate, with an average mean temperature of seventy- 
five degrees Fahrenheit in January and eighty-six in May, or of 
eighty and three-tenths throughout the year, breeding the deadliest - 
foes to man, the malarial fever, dysentery, small-pox, Asiatic 
cholera and bubonic plague. 

To overcome these difficulties and to establish Christ as King 
in the hearts of the people is the problem. The people will not 
enter a Christian place of worship. The way of approach is that 
of the great commission, namely, to “go” to the people. There is 
a Telugu proverb which says, “Those who sell toddy keep a shop, 
but the milkman must call at the house.” So we must go with the 
good milk of the Word where the people congregate. For years, 
with all possible diligence and all available energy, I have given 
myself to the evangelization of the people. The work of the 
year 1903 represents the utmost limit of my endeavor. Then I 
preached 600 times and reached an aggregate of 43,000 hearers. 
Of this number, perhaps 12,500 heard the Gospel for the first time. 
One missionary with his force of six native evangelists would need 
twenty years to thus reach one-quarter of a million of the popula- 
tion with the Gospel story once only. 

Our method is simple. Singing the Gospel in verse is the most 
effective means now, as in the days when the message entered 
Britain by song. A knowledge of music is a valuable asset to the 
missionary. Pictures, the Sunday-school rolls by day and the magic 
lantern by night, attract, retain, and concentrate the attention, il- 
lustrate the narrative—there is much infant class work to do—and 
draw the company of from fifty to 500 that quickly crowds up close 
to the speaker. They also keep the native preachers down to the one 
business of presenting the truth, and thus prevent long tirades on 
Hinduism, to which all are prone. Discussion is not encouraged till 
the service of one, two or, perhaps, three hours is concluded. Then, 
Gospel handbills are freely distributed to all. Scripture portions, 
costing from one-sixth of a cent up to two cents, are sold, and 
hand-to-hand work with those interested is undertaken. At these 
services the power of an orator, the magnetism of an attractive 
presence, the ready and quick retort of a skilled debater, the per- 
suasiveness of a soul winner, the sweet melody of a trained singer, 
are all in demand and as effective as in the home land. 

I do not think I have any special method. I believe, with the 
late Dr. Duff, that if standing on the street corner and beating 
two old shoes together would bring men to the Lord Jesus Christ, 
I would do it. You must be willing to do anything, however foolish 
or absurd it may seem, to accomplish this great work. 


PRINCIPLES UNDERLYING EVANGELISTIC MISSIONS 
THE REV. DONALD FRASER, AFRICA 


I SHALL SPEAK only for a few minutes on some of the principles 
of evangelistic missions. What is an evangelistic mission? I judge 
that every attempt, every effort which is made to present Jesus 
Christ to men is an evangelistic attempt. But in doing this work 
we must be very careful that it is the whole Christ whom we are 
presenting to the heathen world, and not part of one. I do not 
think the whole Christ is presented to men simply by the proclama- 
tion of His Gospel through the lips. When Christ is presented and 
received, the whole individual and social life of the person will be 
affected. We should be able to say that we have never hindered any 
free expression of the spirit of Jesus Christ, that we did not put 
any limit on philanthropic work. I cannot bring myself to think 
that any hospitals are started merely as a means of getting men to 
come in where we may day by day preach to them. I cannot even 
bring myself to think that schools are started that day by day schol- 
ars may be compelled to listen to Bible lessons. I rather think that 
when Jesus Christ comes into a man’s heart, He creates such a 
spirit of brotherhood with the whole world, that we cannot bear to 
see suffering and ignorance without an attempt to relieve that suf- 
fering and enlighten that ignorance. “The works that I do in my 
Father’s name,” said Jesus Christ, “these bear witness of me;” and 
I cannot help thinking that a free expression of the spirit of Jesus 
Christ, day by day, should always be encouraged, and if there be 
any that are sick, that is sufficient reason for philanthropic work. 

But philanthropic work by itself cannot evangelize the world. 
There are government colleges enough in India, where education 
of the very best sort may be had; and yet they only turn out moral 
theorists and philosophic visionaries, and a sort of speculative phil- 
osophy is about all they attain in the way of a religious system. 
We see in India and Africa, and many other places, the absolute fail- 
ure of discipline by itself. I know no more conspicuous example 
than what you will see in the native police of Africa and India. 
Although they are put under the strictest discipline and trained in 
methods of obedience, yet when they are away from European super- 
vision, they turn out to be licensed ruffians. Neither education, nor 
philanthropic effort, nor even the strongest discipline will regenerate 


493 


494 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


a nation. All these things are right, and they must be done. They 
are done as the expression of the spirit of Jesus Christ; but it is not 
the expression of the spirit of Christ that regenerates, but the Spirit 
Himself. What we have to do is to see that in all our efforts there 
is no hiding of the living Christ; but let it appear plainly that we try 
to bring men and women into touch with the living Christ. 

I fear that in the foreign field, this is often forgotten. We be- 
come so busy with the details of our work that we forget our main 
object. It is ten times easier to be faithful in business than it is 
to be spiritually faithful. It is ten times easier to do the hard work 
of drudgery, than in spiritual fashion to present Jesus Christ. And 
yet, I am quite sure that the daily presentation of Jesus Christ in 
an honest fashion never interferes with the efficiency of our work. 
I do not believe, for example, that a man engaged in training ap- 
prentices, has any right to interrupt the work by reading the Bible 
during working hours; but I do say, that when a man is full of the 
spirit of Christ, he will find opportunities all day long and every 
day of presenting Christ to those who are under his care. 

There was a carpenter who worked at my station for a year, 
and he had thirty apprentices under him. When he went home, there 
was not one of those apprentices who did not profess Christ. They 
had been brought to Christ by him; and yet I do not, believe he did 
less efficient or less earnest work as a carpenter than the best com- 
mercial carpenter who was working only for money. I think of 
two institutions in Africa for the training of teachers, both well 
developed educational institutions. In one I do not think proper 
emphasis is laid on the presentation of Jesus Christ to the pupils. 
I was recently in one of the out-stations supplied with teachers from 
this institution, and the missionary in charge told me that he had 
just sent to it for a few more teachers, but he said that he was com- 
pelled to add to his request, “Don’t send us any drunkards.” There 
is another institution which I think is even more efficient education- 
ally than that; but here the men are impressed with the conviction 
that there is no permanent character except that which is founded 
on the religion of Jesus Christ; that the only efficient teacher for 
the regeneration of Africa is the man who has come in touch with 
Christ. If you get a man from that institution, he is inspired with 
missionary zeal and is qualified in every way to go there and teach. 
He not only teaches his classes thoroughly, but he uses every spare 
moment for the propagation of the Gospel. I do not believe intense 
religious fervor hinders efficient work; on the contrary, I believe it 
renders men more faithful and more competent and develops in them 
higher qualities than they would otherwise have. 

Can one look through St. Paul’s epistles, as I did the other day 
as I was coming down here on the train, without appreciating his 
feeling about evangelistic work and seeing what he meant to teach 
during his missionary tours? I find that Paul is consecrated to the 


PRINCIPLES UNDERLYING EVANGELISTIC MISSIONS 495 


idea of preaching continually the Gospel of forgiveness. He preached 
publicly and daily from house to house, but that put no limit on the 
type of work he did. He himself, in speaking of his manual labor, 
says that he did it in order that he might be an example to them in 
all things, and he speaks of his life so being spent that he might be 
a man of God approved. You will find that he did not think that 
his mission was finished after the mere theoretical expression of the 
Gospel of forgiveness ; but he presented in every way—by his words 
and by his life—the unspeakable riches of God, until he had pre- 
sented the Church spotless and blameless. His Gospel does not stop 
with forgiveness; it goes on with the presentation of Jesus Christ, 
until Christ is formed in man. 

If you will keep it strongly before you to present Jesus Christ 
day by day, I think you will find that the whole day is full of mar- 
velous opportunities to do evangelistic work. When you tour among 
the fields, teach in your schools, go among your patients, you will 
find opportunities constantly of dropping a word here and there, of 
saying something and doing something which will help to reveal 
the living Christ to those who come in contact with you, and your 
day will be one full of opportunities for presenting Jesus Christ to 
an unevangelized world. I think it is when men have forgotten this, 
that the loving Jesus alone regenerates—when men forget this, they 
begin falling out of mission work. They turn into ambassadors, or 
traders, thinking they can do more for the world by entering into 
some secular profession where they will have larger influence, and 
they become shriveled up. But when a man is wholly dedicated to 
God, there is no limit to his opportunity of preaching Christ. He 
can live Christ day by day, so that his life becomes a daily proclama- 
tion of the sweet attractions of Christ to every one who comes into 
contact with him. And I think this, after all, must be the true ful- 
filment of our evangelism, that we shall seek to live ourselves in 
Jesus Christ, so that those who meet with us may learn to know 
our Lord. 


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MEDICAL MISSIONS 


The Importance of Medical Missions 

The Medical Mission as an Evangelistic Agency 
Medical Work Among Women 

Women’s Medical Itinerating Work 

Training Natives as Doctors 


Medical Missions in Korea 


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—— 


THE IMPORTANCE OF MEDICAL MISSIONS 
DR. HERBERT LANKESTER, LONDON 


I cANNOT speak to you as a medical missionary, but I have two 
brothers working as medical missionaries in India. Some twelve 
years ago, God showed me quite clearly that I could help the mis- 
sionary cause more by giving up my practice and working for it at 
home than by going into the missionary fields. I did that and I 
have been for twelve years, not only in charge of the Church Mis- 
sionary Society examining board, but I am a secretary of the Society. 

My subject is, The Importance of Medical Missions; Mr. 
Mott, in his letter to me, gave it as The Power of Medical Mission- 
aries. It may seem almost unnecessary to talk about the importance 
of medical missions. And yet, when I became connected with this 
work about ten or twelve years ago in London, in going about the 
country speaking about medical missions, I found again and again 
that the clergy and the laymen had no conception whatever of what 
medical missionary work really was—had no idea why we should 
send out medical men and nurses. They thought it was quite suffi- 
cient to send out a certain number of clergymen, a certain number 
of men, and the work would be done. I just look back for a moment 
in the history of my own Church, and I see that as far back as 1836 
a doctor was sent out to New Zealand, and during the next ten or 
twelve years we sent out a considerable number to West Africa, but 
they were not sent out as missionaries. Here, for instance, are the 
instructions given by the Committee: “As you, Mr. —————, are 
not, strictly speaking, a missionary, the foregoing instructions [others 
were going out at the same time] only apply indirectly to you, and 
the Committee desire to address you individually on your own pe- 
culiar duties. They are sure that you will lose no opportunity which 
may be afforded you of making known the saving name of our Lord 
Jesus Christ and the power of His grace. But your particular 
province is not to preach the Gospel, but to direct the energies of 
your mind and bring to bear all your practical experience and skill 
in endeavoring to alleviate and prevent the ravages of disease.” 

I don’t think any one of you would care to go out to do that 
kind of work to-day, In those days, it was not considered the right 
thing for a medical man to go out as a missionary. Many years went 
by and still the power of the medical missionary did not seem to be 


499 


500 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


discovered. It was left to a body of noble men—some of whom 
a few of you have doubtless met in India—to give the work its right- 
ful place in missions. It was laid upon their hearts that somehow 
or other they ought to get into the closed country of Kashmir; so 
they sent up there Mr. and Mrs. Clark and Mr. Phelps, who spent 
a whole summer there and returned home. When the hot weather 
came again, they tried again to enter Kashmir. But they came back 
and were obliged to say to their Committee that they would not allow 
them to stay. So these friends studied the matter to see what they 
could do. At length they wrote to London and said that they be- 
lieved the appointment of a medical man would do more than any- 
thing else to conciliate the prejudice and disarm the opposition and 
obtain a permanent entrance for the Gospel in Kashmir. They said 
also that a man must have the truly missionary spirit. 

Well, that came as a new idea to our Committee sitting in 
London, so much so that Mr. Venn, whom I suppose many of 
you will know by name, since he is looked upon in England as the 
greatest of our missionary leaders in days gone by, did not at all 
like it at first, but ultimately Dr. Elmslie was sent out as the first 
doctor of the Church Missionary Society, going definitely not only 
to heal the sick but to preach the Word. I cannot take time to tell 
you about his work there. Suffice it to say, he did manage to open 
that closed door of Kashmir, and we have to-day as a direct conse- 
quence of his work that splendid hospital carried on by Dr. Arthur 
Neve and others, with people coming from all over Central Asia to 
that place where the Gospel is being preached. Ten years went 
by and we only had the two medical missionaries; another ten, we 
had only eight. We now have seventy-six doctors, working in sixty- 
six different medical stations, fifty-one nurses, and altogether some- 
thing like 2,220 beds, 20,000 in-patients, and something like 175,000 
out-patients. I have always believed very strongly in a work which 
has developed, rather than in one that had gone up with a great 
rush. I feel, and I think nearly all share that feeling in England, 
that undoubtedly God has led us in these two very definite directions 
in recent years, to increase the number of our medical missionaries 
and to increase the number of our women workers. And to-day I 
believe there are something like 800 medical missionaries working 
in different parts of the world. : 

Now, how has this come about? I think it is simply this. We 
are, after all, engaged in a mere business for God. There are some 
traders, and you may go to their place of business and ask them 
whether they have a certain article, and their attitude is very much 
this, “This is all we have, and you can take it or leave it.” In days 
gone by people felt very much the same way toward missionary 
societies: “Our plan is to send out men to preach the Gospel; if 
that is not enough, you must do without it.” And yet it was very 
much like having only one arm in our military service. We do not 


THE IMPORTANCE OF MEDICAL MISSIONS 501 


think of sending the infantry against a great walled city; we do 
not send infantry against a strongly entrenched position. No; we 
have the artillery shell it first and we have the cavalry go, who 
are able to take almost any position that may be there. There is no 
question but what the medical missionary to-day has great power 
in the missionary world. 

I suppose the first definite power that a medical missionary has 
is that of working in the difficult and hostile places, places where 
perhaps no other missionary would be allowed for a moment, and 
yet he is able to live there and able to work. Why? They do not 
wish the missionary, but they do need the doctor. They know some- 
thing of the power of Western medicine and surgery, and they are 
anxious and thankful to have the doctor come and live among them; 
and if they cannot get the doctor without the missionary, they will 
_ have the missionary thrown in as well. Our Society has had re- 
quests from different parts of the world, certainly we have two or 
three formal requests from bodies of men in southern Persia, beg- 
ging us to send out a medical missionary. In one case, this body 
of men bought a piece of ground and gave us a hospital and sent 
us deeds of this piece of ground, so that we might see their good 
faith ; and the Society in reply sent a doctor there. 

Another great power of medical missions is that of attraction. 
I do not suppose that any of you when ill would think of going 
to a Chinese doctor in this country. But suppose you had heard of 
a Chinese in New York, or Buffalo, or Toronto, or somewhere else, 
and you were losing your sight, and you went to American doctors 
here, and then perhaps you went to some of your greatest specialists 
in the larger cities, and you had the same reply over and over again, 
that they could do nothing for you. But suppose you had heard of 
cases similar to yours that had gone up to this Chinese doctor which 
he had been able to cure. If you heard of some friend living here 
and of another friend living there who had been cured, you might 
think it worth while to go there to see whether this man could do 
something for you. If, on going there, you found he insisted upon 
talking to you about the teachings of Confucius, especially if you 
thought he would be able to cure you, you would listen to him, and 
I have no doubt he would be able to have a great influence over 
the lives of those who had gone up to him. That is very much 
what happens in the mission fields. 

There are certain countries which are practically closed to the 
Gospel, such as Tibet and other countries in Central Asia. Yet I hear 
from my brother working i in Peshawar that on that particular day 
there were fifty-three in-patients in the hospital, and no less than 
forty-three of the fifty-three had come from beyond the frontier, 
from Kandahar and other places in Central Asia where the govern- 
ment will not allow any European to go to them. Yet they have 
heard of the power of the English medical missionary, and they 


502 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


have come down to the place where we are not only healing the 
sick but preaching to them, and they go back again taking copies 
of God’s Word. In that way, though the country is still closed, we 
are able to reach these people. 

If I may give you just one other instance of this power of at- 
traction, there is a power of attracting people down from the closed 
country. Take Persia, for example. We started a medical mission 
at a place called Julfa, about three or four miles south of Ispahan. 
We were obliged to go there because the greater city was closed 
to us altogether. It was a small village, but gradually we have been 
able to get into the larger city. How has it been? A brother of the 
present Shah called in first of all the native doctor, who said he 
could do nothing. Then he called in Dr. Carr, and then gradually 
other of the leading men called him in when they were ill. Finally 


they asked Dr. Carr why he should not come regularly once a week _ 


instead of their having to send for him. And a little later they said: 
“Tspahan is so much more important, why not live here and go out 
the three or four miles to your hospital?” And a little later: “Why 
don’t you give up that little hospital there and build a big one here?” 
And to-day they have a large hospital for men and another big one 
for women in that city of Ispahan. When Dr. Carr came home on 
furlough, the people there said: “It seems a great pity that your 
house in the city should be shut up; why don’t the Bishop come 
and live in your house?’ So, you see, the medical missionary was 
not only able to preach the Gospel, but he has been the means of 
opening the door to the ordained clergyman and to all the other 
workers. 

I need hardly refer to the power of the medical missionary in 
breaking down the superstition of the people. You know quite well 
that practically all of the heathen believe that disease is due to an 
evil spirit. Take the case of a child attacked with some disorder. 
The native doctor says there is an evil spirit in the child and tries 
to drive it out. They treat the child in a terrible manner, so that 
it is brought to the hospital almost dead. The doctor is able to give 
chloroform, make an incision, take out a little piece of dead bone, 
and hand it to the parents, saying: “Here is your evil spirit; you 
can crumple it in your fingers.” They see it is true. The doctor 
said this would be the case, and it is. When he tells them about 
Christ, you see what a wonderful power he has to drive his words 
home. 

I am inclined to think that the greatest power of all that the 
medical missionary possesses is that of exhibiting something of the 
love of Christ. The people in a country like India understand the 
different religions. They may say about one, he is a Mohammedan, 
he is a Hindu, he is a Sikh; but that man there is a Christian, and 
they naturally look upon that as a different religion. And in the 
hospital, they see that the doctor has some power which is not only 


THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY 503 


not in their philosophy, but it is something which changes his whole 
life, that makes him deal with them in a different way than their 
fellow countrymen deal with them. And I believe that is a greater 
power than almost any other. 

So I do from my heart believe that in these difficult places, in 
some of the bigger cities in China, and especially among the Moham- 
medans in Persia, Palestine, and Africa, the medical missionary, 
whether man or woman, is able to do a work which no other one 
can do. If there is any exception at all, I suppose I am right in 
saying that a nurse has almost as great power as a doctor; because 
she is working closely with him, she gets in close touch with the 
people, she has through him the same power to help them that he has. 

And so, if there are any here to-day who are thinking as to 
what their life’s work is to be, I say—and I have had some expe- 
rience with all kinds of work, as you heard this morning—that I 
am convinced more than I was when I first joined this work twelve 
years ago, that the medical missionary, under God, has greater power 
in making known the Gospel of Jesus Christ than any other class 
of workers. And I ask that you will lay this matter very definitely 
before God and ask Him to guide you and show you just what He 
would have you do. Remember ever, you go out as a missionary—at 
any rate you would, if you went out with our Society—we do not 
send out doctors to do medical work with spiritual workers at 
their elbow to do the spiritual work. We send them out as medical 
missionaries, missionaries in the full sense of the word, and they go 
not only to heal the sick, but to preach the Word and to point their 
patients to their Lord and Master. 


THE MEDICAL MISSION AS AN EVANGELISTIC 
AGENCY 


A. S. WILSON, M.D., INDIA 


THE IDEAL medical mission is the one which preserves an even 
balance between the two phases of its work—healing the sick and 
preaching the Gospel. He is the best medical missionary who comes 
nearest to the pattern of Christ and turns with equal zeal and en- 
thusiasm for thorough work from the diseases of the body to the 
needs of the soul. In modern times Dr. David Livingstone prob- 
ably came as near fulfilling these conditions as any man. 

The medical work may easily be the most important evangelis- 
ie factor in any mission during its earlier years, but I am not pre- 
pared to say that it will remain so after the mission has developed 


504 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


well its educational system. As a pioneer agency the medical work 
is chiefly useful in two ways: 

First, it is a powerful force to combat the opposition which is 
fostered by ignorance, superstition, and bigotry. This was strik- 
ingly shown in the well-known work of Dr. Allen, a medical mis- 
sionary of the Presbyterian Church at the capital of Korea when 
that land was first entered by the Gospel. In our mission in west- 
ern India it had been our wish for a long time to open a station in 
a certain district, but we were utterly unable to obtain a foot of land 
until it became known that one of our physicians would be located 
there. Instantly the opposition vanished, and inside of a few hours 
we had the property we had so long sought to obtain. And I vividly 
recall, too, how the fury of a mob of Hindus, wildly excited by the 
anti-plague regulations and quarantines of the government in India, 
was averted from a couple of us who had ventured into a village 
where we were strangers, by the action of a young man who sheltered 
us in the doorway of his father’s house and explained that he had 
known me when his father was a patient in our hospital. In India 
we often find the people all too ready to ascribe even the attributes 
of deity to the physicians who care for them and accomplish such 
seemingly miraculous results. I will not soon forget my feelings 
when on meeting some patients on the road going to our hospital 
one day, I heard one say to his companion, “Behold I have met 
God, the Healer.” 

In the second place, the medical mission is a constant demon- 
stration of a practical religion—one that teaches its followers to 
extend the helping hand to all men regardless of their race, caste, 
or social position. It is a constant marvel to the patients in our 
hospital that we should do this, for such a sentiment is not in Hindu- 
ism and certainly not in Mohammedanism. A Brahman, after watch- 
ing us working with some poor outcastes one time, said: “Why do 
you take so much trouble for them? They are only cattle; let them 
die.” During the great famine of 1899 and 1900, when thousands 
of people died of starvation in India, we had an opportunity to 
see what the tender mercies of the heathen are, and there were 
few, if any, cases where they extended the helping hand to persons 
of a lower caste than their own. 

As a permanent agency in evangelizing, the medical mission 
accomplishes most through the exceptional opportunities for giving 
hospital patients systematic instruction for days at a time. This is 
of the greatest importance, and I presume that it has nowhere been 
done with greater thoroughness and care than in the Church Mis- 
sionary Society Hospital in Kashmir. It was my privilege to in- 
troduce their plan into our hospital at Miraj. The course is care- 
fully arranged to cover all the cardinal doctrines of our faith and 
much of the life of Christ. It is completed once a month by daily 
lessons and any patient who is present any four or five consecutive 


THE MEDICAL MISSION AS AN EVANGELISTIC AGENCY 505 


days is sure to get some points pretty clearly fixed in his mind. It 
is far ahead of any other course that we have tried. A patient who 
had been with us in former years returned for another stay in the 
hospital, and after listening to the new method of presenting the 
Bible for a few days, he came to me saying, “I used to hear the talk 
when I was here before, but I never understood these things as 
now.” 

A long-established medical mission has a profound and far- 
reaching influence on the surrounding community which makes 
for the cause of civilization and humanity, and so indirectly is an 
aid to evangelism. It is difficult to estimate this influence, but that 
it is of great value none will deny. 

I am asked which is the more valuable evangelistic agency, it- 
inerating, the dispensary, or the hospital. Each has an important 
place and the ideal medical mission combines all three. Itinerating 
is most useful in pioneering and making known the character of the 
work. One’s camp is sure to be thronged with sick folk. Often I 
have treated 200 and 300 persons in a day at my tent. The oppor- 
tunities for preaching the Gospel are excellent at such times. Some 
of the patients will come later to the hospital; but I need not tell 
you that from the medical standpoint, such work is far from satis- 
factory. In most countries, too, the climate strictly limits the sea- 
sons for itinerating, and that physician would have small regard for 
his profession who would be willing to devote all of his energies to 
this kind of work. 

The dispensary affords the best means for getting a large local 
acquaintance and gaining entry to homes. Very many of the pa- 
tients who come for treatment should be, and can be, followed up. 
Very often friends come telling of those too sick to attend in person 
and who beg for assistance in their homes, and so the messenger of 
healing in Christ’s name has opportunities to enter where no other 
would be admitted. I know of one such worker in India who gave 
all her strength and almost life itself to this form of work and whose 
name is repeated in hundreds of homes by grateful people as they 
light their evening lamps. A wide distribution of tracts and sale of 
Scripture portions can also be accomplished among dispensary 
patients. 

But there are two drawbacks to dispensary work, no matter 
how successful it may be. First, the time and strength required to 
go to many homes is very great and the conditions under which 
operations, often of a delicate nature, must be performed are most 
unsatisfactory—dangerous alike to patient and physician. I need 
not particularize; those of you who have been there will understand 
what I mean. Secondly, the mission dispensary as ordinarily equip- 
ped is not prepared to take in those emergency cases and patients 
whose successful treatment requires prolonged and watchful care, 
or radical surgical interference. I can assure you that the physi- 


506 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


cian who must see these cases only to refuse them because only the 
resources of the dispensary are at his command finds himself in a 
position which wears more on his nerves than any strain of work. 
What are you to do, for instance, with those poor women who are 
brought to you after they have suffered in pain in their supreme 
trial for three, four, and even five days? Something more ex- 
tensive must be provided, if only two or three rooms fitted for hos- 
pital work. 

A well-equipped hospital need not be of large dimensions to 
achieve the highest usefulness as an agency in evangelism. Its ad- 
vantages are, briefly: First, that it serves as a base from which the 
itinerating dispensary work can be most successfully projected and 
made permanent. Second, it enhances the reputation of all the 
mission’s work. ‘Third, the hospital affords, as I have said, un- 
equaled opportunity for careful systematic instruction of people 
whose hearts have been touched by kindness shown them and relief 
afforded from suffering in the name of our Savior ; people who are at 
the same time separated from the spiritually dead atmosphere of 
their own homes. Human nature is the same in India as it is here, 
and these people are most ready and willing to hear from the lips 
of those who have helped them in sickness the story of Him who 
Himself took our infirmities and bore our diseases. 


MEDICAL WORK AMONG WOMEN 
THE REV. ELLEN GROENENDYKEE, B.S.M., SIERRA LEONE 


THE STUDENT of non-Christian lands who desires to make Christ 
known to all men sees before him almost innumerable barriers. A 
multitude of conditions, customs, and beliefs are inimical to Chris- 
tianity and one of these appalling conditions is the status of women. 
Woman is undoubtedly a chief corner-stone of the Church and of a, 
moral nation; for woman is the foundation of social conditions and 
in the last analysis the strength of nations. Where woman is not 
what she should be, man never can be what God designed him to be. 
When you have found the moral and social condition of the women 
of a land, then you may know without inquiry both the religion and 
the moral condition of that land. Christianity is the only religion 
that has ever elevated woman—is the only religion that can elevate 
her. Therefore the need of special work among the women of all 
non-Christian lands. 

Prominent in this work among women stands the medical mis- 
sionary and usually the woman medical missionary. Africa is the 
only great non-Christian land where men can give medical help to 


MEDICAL WORK AMONG WOMEN 507 


women as readily as in our own country, and even there the large 
number of Mohammedans restricts his helpfulness. So the need of 
medical work among women by women is simply appalling; and 
the comparatively tiny handful of women engaged in this work 
makes the student of the field pause and wonder if after all we 
believe our religion, appreciate our salvation, our moral and social 
condition, or love our Lord and Master. 

If we look at China and India, containing nearly one-half of 
all the women in the world, the need of the medical worker among 
them would break the Christian’s heart with pity but for the remedy 
which he holds in his own hands. Whatever her religion, every 
woman except those of the lowest class in these lands resents the 
ministry of men to her bodily ailments. And even if because of the 
anguish of suffering she should be willing, custom and the religious 
beliefs of the man or men to whom she owes allegiance would posi- 
tively deny her the boon. It is almost too well known to even 
mention that men cannot be admitted to the quarters of the women 
in these and many other lands. And even if they could, they would 
after all fail of the far-reaching results of the ministry by women. 
For, possessed of the same natures though educated widely apart, 
they have an understanding and sympathy for one another and a 
power of helpfulness that cannot be manifested by men. One birth 
in every ten in all the world is that of a Chinese baby girl, very 
often not wanted. The presence of a Christian doctor at that hour 
would not only save the life of the child, but would give humane 
treatment to the mother and begin to teach that the life of even the 
baby girl is a holy thing, not to be destroyed by murderous hands. 
Perhaps one-fourth of all the women in the world are in China, the 
very great majority living unhappily in childhood, passing under 
the tyranny of a hated mother-in-law and cruelty of an unloved hus- 
band when that childhood is scarcely past, and closing her life of 
pain, jealousy, strife, and murderous hatred, with bodily suffering 
which no one goes to relieve. Among the women of India, twenty- 
seven millions are widows, who may not marry again and who are 
rarely humanely treated, though thousands are less than four years 
of age. Their suffering is again appalling. In Africa, where I 
have been closely allied with work among women, their condition on 
the whole is no less sad. In telling the story of Jesus and his love to 
those who had never heard, I have often been greeted with the wide- 
eyed surprise of “J am only a woman,” as much surprised as though 
I had told the story to one of the cattle. One day in passing a hut 
I was startled by hearing the groans of the dying. Going around 
to the door, I found several men and women sitting outside, chat- 
ting, joking, laughing. I inquired what the trouble was and re- 
ceived the reply, “It’s just a woman.” By the time my eyes were 
accustomed to the darkness of the room and I had found the woman 
nude and dying and had given her a few words of hope in Jesus 


508 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Christ, she had gone out into the hopeless African night of “only a 
woman.” 

In whatsoever land these women live, the medical missionary 
has the easiest entrance into the homes. Pain is a marvelous de- 
stroyer of prejudice and strengthener of the timid and unbelieving. 
And when pain becomes unbearable, or love and sympathy for the 
afflicted is aroused, many a breach of custom is allowed. The doctor 
once in the strong fortress of the women’s quarters, with the tender 
touch, the careful measuring of the medicine, the menial service, 
unbars the door and secures the key for future entrance. Many a 
statement of ordinary facts calls for an explanation to the curious 
listeners, and this gives an opportunity of speaking of Jesus Christ 
and His Gospel. In fact the work of the medical missionary itself 
speaks to them an inaudible Gospel. That one should come from a 
foreign land and treat “even a woman” or man with dreaded disease 
as cheerfully and carefully as though they were of highest rank, 
speaks of a spirit and intent of which they know nothing, but which 
they are compelled in time to admire. I spent months trying to win 
one hard-hearted woman with Gospel messages, but I never succeed- 
ed in getting invited into her house. After an absence, she returned 
to the town, where I unwittingly came upon her in an abandoned hut, 
lying on a straw mat on the ground, sick and alone save for the tiny 
dying babe at her side and a beautiful girl of three years. She 
asked for medicine which I gave, but I told her that she needed 
medicine for her soul much more. With curses which made my 
blood run cold, she ordered me to leave the house. I returned with 
the medicine and food as often as possible, for we dared not leave 
a supply of medicine, as the people have no way of marking time 
for taking it and have no respect for the white man’s small dose. 
Each time I received the same curses. After many visits she al- 
lowed me to enter without a word. When I stood by her side she 
burst into tears and said, “Why do you keep on coming with the 
medicine when I curse you so?” I said, ‘““Because God so loves you 
that He wants you to come and live in His house and He has sent 
me to tell you.” Deep conviction, true repentance, and a beautiful 
conversion followed. In a few days she died, and her last words 
were, “Oh, missus, save my girls from the life I’ve lived!” And we 
did so, rescuing three of them from slavery, and one is to-day in a 
home of culture and refinement, letting her light beautifully shine. 

The Mohammedans of Persia said they feared Christianity only 
as its women doctors stole the hearts of their women. Not only 
has medical work opened the door of many a closed home, but it 
has opened cities and whole provinces. In China especially has the 
medical missionary been the pioneer agency in introducing Chris- 
tianity. It has been well said that Peter Parker opened China at 
the point of his lancet. David Livingstone won his way through the 
Dark Continent with his medicine-case and a small quantity of sur- 


MEDICAL WORK AMONG WOMEN 509 


gical instruments. I have known so simple a thing as the drawing 
of a tooth to secure entrance into a tribe before hostile. A woman 
heard that a white woman several days’ journey from her could pull 
a tooth, and it would never hurt again. This was not always the 
case when their country doctors with iron bar against the tooth gave 
it a heavy stroke, breaking it off or literally digging it out. So after: 
the tooth with the great abscess at its root was successfully drawn the 
woman returned with the proof of the wonderful fact. Like the 
Samaritan woman she “‘told,”’ and others came and received relief 
for the body and food for the soul, and soon a mission station was 
opened and several other stations are now within the boundary of 
that tribe. 

It is also marvelous how many Gospel sermons can be based 
upon the condition of the human body. I saw a remarkable 
demonstration of the power of the doctor as a preacher at a post- 
mortem] examination. At the request of the relatives, we were 
searching for the witch which had killed the man. We found it in 
the hob-nailed liver; and the doctor, with the object lesson before 
her, preached to the large company looking on such a sermon on 
personal purity, total abstinence, and God as judge of those who 
defile the body that it had not been forgotten eleven years after- 
ward. With the African, the analogy between the healing of the 
body and healing of the soul is readily seen. A woman came to our 
dispensary from the far interior with a hand terribly burned, ulcer- 
ated, and deformed, because the country doctor had tried to drive 
out the witch living in her wrist by burying her hand in damp soil 
over a bed of live coals. During the long treatment of the hand, 
she heard the Gospel daily and one Sunday morning rejoiced our 
hearts and electrified the audience by witnessing that as the doctor 
had washed, dressed and healed her hand, so God had washed her 
heart and made it clean. 

These medical laborers are so few that in the district where I 
was located, we had one doctor to every three millions, and much 
of the time, when I knew the field, that doctor was a tiny woman 
weighing less than 100 pounds. The remainder of the time a deli- 
cate man, with the work of superintendency and much of the actual 
work of the evangelistic and industrial departments on his hands, 
made a record in medical work that abides in the minds of the 
people and in the mission stations opened thereby. The conditions 
are no better to-day save that the greed of the Englishman has 
brought its ungodly doctors into the district. Yet with this dearth 
of workers and the needy and responsive fields, our repeated calls 
for laborers are still unheeded, 


WOMEN’S MEDICAL ITINERATING WORK 
DR. FRANCES F. CATTELL, CHINA 


I WOULD LIKE to tell you something about the last medical itin- 
erating trip I took before leaving China. The section of country in 
which [I live is intersected by canals, so that we can go everywhere 
by boat. When we are to take a trip, we hire a native house boat, 
prepare bedding and food supplies to last the length of time we are 
to be absent, and, if we are to do medical work, medicine must be 
prepared in compact form, so as to take up as little space as possible 
and be in convenient shape for dispensing. 

The trip to which I have referred was to Li Yang, a city about 
140 miles from Soochow. Up to the time when I visited the place 
together with two other American women, no medical work had 
been done there, and no foreign women had been within its gates. 
It is a walled city of about 10,000 people and is a large market 
center for the surrounding country. Our boat was towed by a steam 
tug, so that we were able to make the trip in about a day and a half, 
arriving at midnight Saturday. 

On Sunday, we do not dispense, but we distribute Gospels and 
tracts to whomsoever we can and tell the glad tidings we come 
to bring. That particular Sunday was rainy, but we did not need 
to go off the deck of our boat to find our audience. We were 
anchored at a wharf outside the city gate, and besides the crowds 
which stood partially on the bank of the canal all day in the rain 
to watch for a glimpse of the foreigners, by the side of our boat 
there were coming and going all through the day boats from the sur- 
rounding towns and villages, each bringing its quota of passengers 
and produce to this great market center. We were told that boats 
from seventy-two smaller towns and villages were coming and going 
here all the time. 

We stepped out on the deck of our boat and talked to these men 
and women as they came and went. One poor old woman, to whom 
our Chinese Bible woman was telling the story of the loving Savior 
and of His willingness to hear her prayers, looked up into her face 
and said, “But I am so old and so poor, do you think He would hear 
me?” She was assured that He would. A man in another boat 
asked for a tract, and stood and read it through. Then he asked 
for more, and he was given a copy of one of the Gospels. A woman 

510 


WOMEN’S MEDICAL ITINERATING WORK ‘511 


in a near-by boat, though she could not read, had asked for a book 
to carry to her home. She was given a copy of Acts. The man 
already referred to asked to see her book, and finding that it was 
different from his own, said, “But I want it all!” We had not 
brought any Testaments for distribution—only separate copies of the 
Gospels and Acts; but he pleaded so hard, that the Bible woman 
gave him her New Testament and he went off happy. We called to 
mind God’s promise that His Word should not return unto Him void. 

On Monday it still rained, but a notice was written on a sheet 
of letter paper in Chinese characters and tacked up outside of the 
boat, saying that an American doctor was on the boat; and if any 
wanted medicine, they could come and get it by paying twenty-eight 
cash—about one and a half cents, gold. In spite of the pouring rain, 
sixty came that first day, and the next day there were 127 who re- 
ceived medical aid, and in the three days during which we dispensed 
there, 315 patients were treated. There would have been more, but 
some of the medical supplies gave out. During the last two days, 
when the sun was shining, the crowds on the banks and the city walls 
who gathered to see the foreigners grew to at least a thousand. 
Calls came for the doctor to visit patients in their homes, and it was 
with difficulty that the chairbearers, sent to bring the doctor, could 
force their way through the crowd. 

How I wish you could have all looked with me during those 
days on that great crowd of suffering, sin-sick humanity! It is im- 
possible to picture it to you. Every form of disease was there— 
the lame, the halt, and the blind; the tanned skin and sunken eyes of 
the opium smoker, eager for some medicine to free him from the 
awful bondage which is the curse of his life; the pinched, worn 
features of the women whose sufferings are all too plainly written 
on their faces ; the racking cough of the consumptive ; sightless eves 
into which you look and know that they will never see the light again, 
because you have delayed your coming too long. A boy with a 
large tumor on his face is brought by his mother, who assures me 
that the disease came because the breath of a devil blew on the boy 
as he was napping in the fields when he should have been at work! 
And there, too, were the lepers. One day, as I was busy with some 
patients inside the boat, one of my companions asked me to step out- 
side on the deck for a moment. She said: “There are some lepers 
here, and I have told them that you cannot do anything for them; 
but they will not believe me. They say, ‘If the doctor herself says 
she can do nothing, we will believe.’”” So I stepped out on the deck, 
and there at the edge of that great crowd, crouching by the water’s 
brink, were a father and a son with the stamp of leprosy upon their 
faces. How one does long at such a time for the power of the 
Master’s touch which could heal the leper! But our hearts are 
comforted in our helplessness, that we can offer that which will 
heal the leprous soul. 


512 STUDENTS AND THE MODERN MISSIONARY CRUSADE. 


A woman came for medicine and the next day returned with 
a party of friends. She said that she had felt so “clear” after taking 
the first dose, that she had wanted her friends to come too. Another 
woman came in a boat from a village more than thirty-three miles 
away, because one of the boats that had come to town on Sunday 
had brought back to her village the word that a foreign doctor was 
in Li Yang. Somewhere among that crowd came an old woman 
who had heard the Master speak to her. About six months after our 
visit, two ladies from another station of our mission visited Li Yang. 
One of them started off one day with her Bible woman to find some 
one to whom she could tell the Gospel story. As she came toward 
the city gate, she saw some beggar huts outside—built up against 
the wall—and she decided to go that way, thinking as she walked 
along that the souls of those in the beggar huts were as precious 
to the Master as those in the better houses within the walls. As 
she came up to these huts, she was surprised to see an old woman 
come out from one of them and greet her in a friendly way, saying, 
“So you have come again,” and asking her to sit down. She offered 
her a pipe to smoke—a common courtesy in China—and apologized 
for not having any tea to offer her. The old woman said: “I re- 
member you. You came from Soochow six months ago.” The lady 
replied that she was not the one who had been there before, but 
that we were friends and that we had the same Gospel. Then the 
old woman told her that when the foreign doctor was there, she had 
been cured of some disease and that the foreign lady had told her 
of the “Jesu Idol’’—she did not know any better way to express it— 
who would forgive her sins if she prayed to Him. And so this old 
woman had been knocking her head on the ground every day since, 
asking the “Jesu Idol” to forgive her sins. Eagerly she listened as 
the missionary told her of the way of life. The missionary visited 
her again the next day, singing hymns and praises to God—the first 
to go up from any home in Li Yang, if that beggar hut might be 
called a home. My friend wrote me afterwards, that surely no one 
suddenly coming upon a pearl of great price in the dust and dirt of 
the road could have felt more joy than she did that day when she 
found that old woman into whose heart the Gospel had entered. 

My friends, all up and down that great land of China there 
are precious pearls, covered by the dust and dirt and ignorance of 
that heathen land—waiting for you and me to find them. Will you 
share in this blessed work? 


TRAINING NATIVES AS DOCTORS 
JOHN M. SWAN, M.D., CHINA 


THE oByect of medical missions is to heal the sick and preach 
the Gospel. Thomas R. Colledge, surgeon to the East India Company, 
first president of the Medical Missionary Society in China and the 
first to bring modern surgery to the Chinese, in reference to his work 
in China, said, when dying, “This is the one good thing of my life.” 
Dr. Peter Parker, and that veteran pioneer of medical missions, Dr. 
John G. Kerr, demonstrated the inestimable value of combining the 
healing art with the preaching of the Gospel. Dr. Parker said, 
“China was opened to modern civilization, not with the point of the 
bayonet, but with the point of the lancet.’’ Untold blessings have 
come to India where Christian physicians and the British govern- 
ment have brought relief to vast numbers. The same work for 
Christ and humanity has been carried by Livingstone and others to 
the wilds of Africa. So we have a world-wide field with unexcelled 
opportunities for bringing relief to both body and soul. The prog- 
ress of events has been such that notwithstanding the growth and 
development of medical missions, the field is larger and more needy, 
and the opportunities greater now than ever before. Recognizing, 
therefore, the value and importance of medical missions to the cause 
of Christ and humanity, realizing, as medical missionaries on the 
field do, the wholly inadequate supply of physicians, we turn to 
the nearest, most practical, and abundant source to add to the work- 
ing force, viz., the people where, and for whom, the work of medical 
missions is established. 

While conditions vary in different countries, yet in most fields 
there are those who lack only the opportunity to make of themselves 
good physicians. The late Dr. Kerr, during forty-four years of a 
busy professional life, with indomitable energy and perseverance sur- 
mounted the obstacles of violent prejudice and superstition and 
personally trained several hundred Chinese as physicians, many of 
them proving faithful and efficient. Our largest mission hospitals 
could not be conducted with efficiency and economy without the aid 
of trained native helpers. In all departments of mission work, the 
great value of well qualified workers, who belong to the people and 
know the people better than any foreigner can, is recognized. The 
medical field, perhaps more than any other, presents attractions and 


513 


514 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


has associated with it questions of expediency and methods which 
require the most careful consideration. 

In the training of natives as doctors, there should be clearly 
before us: 

1. The aim. Let thoroughness be the watchword; quality, not 
quantity, the object. “Any training is good enough for the heathen” 
is one way of expressing inefficiency, and too often it has been found 
on the mission field. In this work we should realize that our stu- 
dents will have to deal with both soul and body; therefore, just as 
far as possible, train those who are likely to accomplish the cure of 
both. In the work of those who are trained by us, the good name 
and real worth of a noble profession is to be placed side by side with 
ancient usages and customs often as dear to the people as they are 
harmful and valueless. Let it not be tried and found wanting. As 
in the work of the late Dr.Mackenzie of Tientsin, aim to have a 
personal influence over each student, and let that influence lead to 
Christ. 

2. The need. Thoroughly qualified native physicians are 
urgently needed; in fact they are essential to the ultimate success 
of medical missions. Foreign physicians, with the obstacles of lan- 
guage, climate, habits, and social customs to contend with, cannot 
expect to reach the masses and deal with them as wisely as those 
of their own people who are properly trained for it. Recently in 
China and Korea new fields have been opened, and the importance 
of improving present opportunities can hardly be overestimated. 
They can only be fully met by well-trained native physicians. Let 
no one think, however, that because native physicians are so urgent- 
ly needed, the foreign physician’s responsibility is lessened, or that 
the splendid opportunities for service are fewer. 

3. Methods. These vary according to the field and the condi- 
tions under which the foreign physician labors. In Africa, where 
no medical colleges exist, personal teaching and students working 
with the physician yield the best results. In any field, this method 
is certainly better than that of sending students abroad where few 
can withstand the influences which hinder their ever rendering good 
service in their native land. 

In China, where many are eager to receive a medical education, 
where there are large centers in which established hospitals afford 
excellent clinical facilities, the organized medical school or college— 
of which there are at least four—is the most efficient and economical 
method of training. The Woman’s Medical College, Canton, China, 
and the South China Medical College for men in the same city are 
examples of how the increasing demand can best be met by the pro- 
vision of larger facilities than previously existed. 

In many places the already over-burdened foreign physician 
takes under his care and supervision a few students, teaching them 
the principles and practice of medicine and surgery. After from 


MEDICAL MISSIONS IN KOREA 515 


three to five years these students are given a certificate. Where 
possible, the most efficient are retained as hospital assistants. Re- 
muneration in private practice is generally much larger than mis- 
sion assistants receive. In some instances students receive aid from 
the mission, while in many parts of China the student pays an annual 
tuition fee, varying from twenty to a hundred Mexican dollars, and 
in addition meets all his own personal expenses. Recently, the Chi- 
nese of Canton contributed $20,000 (Mexican) to establish the med- 
ical college for men in that city, a proof that they recognize the 
value of foreign medicine and surgery. In Korea there is no organ- 
ized medical school, the work of training being conducted by individ- 
ual physicians. In India there are four medical schools under the 
government and three under mission auspices. They are probably 
doing the most thorough work on the mission field. In all these 
countries there is a desire for a higher standard of medical education. 
The personal method and the medical school each have their ad- 
vantages. Efficiency may be attained in either. 

4. Results. The skill and efficiency acquired have usually 
been in proportion to the thoroughness of the training. Testimony 
from various fields shows that native trained physicians are a val- 
uable aid in mission. work and that many of them become skilful 
and efficient. Many actively engage in evangelistic work and show 
a devotion and consecration worthy of the highest praise. Two na- 
tive assistants in the Canton hospital are each receiving ten Mexican 
dollars a month, who might easily be receiving 100 Mexican dollars 
a month if engaged in private practice. Other bright examples of 
faithful devotion might be given, showing that this form of mission 
work may redound greatly to the relief of human suffering and to 
the advancement of the Master’s Kingdom. 


MEDICAL MISSIONS IN KOREA 
THE REV. ROBERT GRIERSON, M.D., KOREA 


I SHALL BE very sorry if anything I say this afternoon seems 
to strike a note discordant with the remarks of the speaker who 
opened the afternoon proceedings and the speaker who followed him. 
The view of medical missions which they hold is that the medical 
man should not be confined to doing distinctly medical work, but 
that he should rather combine the medical work with the evangelistic. 
The view that I hold is that he should do medical work only and 
that he should leave the evangelistic work to other persons to whom 
it is given. But I would say that the point of view from which we 
look and the facts which we collate to form our opinions are dif- 


516 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ferent. If I may apologize somewhat more for my position, I think 
that the analogy which Dr. Lankester gave us rather tends to main- 
tain the view which I shall advocate, than the one which he him- 
self advocated. He used the illustration of an army, saying that 
we had the artillery, the cavalry, and the infantry, and that we do 
not send the artillery into the trenches, but the infantry. Now, what 
we have been doing in the past has been taking out the heavy horse 
artillery and sending them out as cavalry to take positions that they 
were not trained to fill. 

“Korea was opened to Protestant missions by the surgeon’s 
lancet.” Such is the now familiar saying, which not unduly magni- 
fies the importance of the part played by Dr. Horace N. Allen in 
the year 1884. He had in that year removed from China to Seoul 
in order to be ready to take advantage of any opening in the wall 
of seclusion with which the Hermit Kingdom was surrounded. He 
was fortunate enough to be on the spot at the time of a revolutionary 
crisis in which blood was spilt, and it fell to his lot to save the life 
of one of the “Min” princes by his surgical skill. This affair gave 
foreigners, and especially missionaries, a good status which they 
still retain, and made it possible to commence that missionary plant- 
ing of which to-day a Christian community of nearly 50,000 persons 
is the fruit. 

It will naturally be supposed, since medicine proved itself so 
useful a factor in the inception of the work, that the healing art has 
been more in evidence in the progress of the mission enterprise in 
Korea than in other countries. The wedge having been so efficacious 
with its thin edge, it would seem to be appropriate that it be driven 
in to the measure of its full divulsive power; or, in plainer terms, 
we would have expected the Church to immediately build, equip, 
and man modern medical plants at strategic points in the Empire 
for the healing of disease. Such, however, has not been the policy 
of the Korean missions. Not that many medical missionaries have 
not been sent out—perhaps, compared with other countries, the pro- 
portion of medical missionaries may have been large—but from the 
earliest days down to the year 1904 the home Church did little more 
than send the doctor, giving him no modern, well equipped hospital 
in which to work modern miracles of healing. You will be surprised 
to hear that during the twenty years preceding 1904, there was no 
first-class well equipped hospital in which patients could be treated 
with scientific thoroughness. In the capital, Drs. Allen, Heron, and 
Avison in succession have presided over the Korean Government 
Hospital in a building furnished by the government and with Im- 
perial support. But Imperial support meant also government super- 
vision ; and that in turn meant an ideal as regards buildings, expendi- 
ture, and equipment that differs from the Western and scientific 
ideal. The government wished to spend as little as possible upon 
it, and of that little no small portion adhered to the fingers of the 


MEDICAL MISSIONS IN KOREA 517 


Korean officials who administered it. What the early doctors suf- 
fered in their relations with the Korean officials in poor equipment 
and with inefficient assistance makes a harrowing tale. 

In other places within the capital and outside of it, more notably 
in Fusan and Pyeng Yang, medical work has been carried on for 
many years under the direct care of the missions. It may be sur- 
mised that these at any rate would have been equipped in a perfect 
modern manner. This has hardly been the case. The missions have 
been as disinclined to the expenditure of money as the Korean gov- 
ernment was. The National Hospital had a pernicious effect upon 
the whole medical system. What is good enough for the capital 
is in Korea quite good enough for the provinces. Besides, the 
Korean mission policy of self-support was applied with more or less 
consistency to the medical work as well, and this helped to prevent 
any large subsidizing of the medical work by foreign funds. 

But these were not the only things that in the early days hin- 
dered a full medical work. Above all else, the success of the re- 
ligious work and the inadequate force of ministerial missionaries 
pushed the doctors into the direct religious work. An outstanding 
feature of Korean mission work is the large proportion of doctors, 
male and female, who have in whole or in part abandoned the prac- 
tice of medicine to become doctors “in” divinity. From some points 
of view this is lamentable. It seems like an abandonment of the 
position of vantage won through the aid of providence in 1884. The 
wedge which opened the nation has not been driven home. Yet 
after all, so far as results go, the result could hardly have been better 
than it is. Though the wedges have not been driven home, yet 
in the open chink made in 1884 a dynamite charge of Gospel truth 
has been exploded, and has blown out the very wedges in riving to 
its center the Korean nation. 

For many years it has been quite apparent in Korea that medi- 
cine and surgery were not as much needed as in other countries for 
the breaking down of prejudice and for the gaining of an audience 
for the Gospel message. And what fisher will stop to bait his hook, 
if the fish will take the bare barb as readily as the worm! So for 
awhile it became the settled policy of many Korean missionaries to 
oppose the spending on medical work of money which might be 
diverted to the more pressing and resultful evangelistic work. Fur- 
ther reflection wrought a change of judgment. It has gradually 
become apparent that logical though the previous opinion was, it was 
unworthy of its holders and was extremely unfair to the Korean 
nation. It penalized them for their ready acceptance of Christianity. 
There is in that country, too, the large percentage of loathsome and 
pitiful diseases prevalent in heathen countries for which there is 
remedy and alleviation only through Western science. The heart- 
broken lament of Mary and Martha over their beloved Lazarus has 
been echoed times without number in Korea by Christian and 


518 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


heathen whose sick have died for want of simple medical treatment, 
“Tf thou hadst been here, my brother had not died.” Our Lord heard 
that cry calmly and complacently, because He still held in His hand 
the cords of Lazarus’ life by which He was shortly to draw him 
from the tomb. But not so we. Those who died in Korea for want 
of some simple operation during the twenty years of our medical 
apathy cannot be revived by any activity of the present. Our tarry- 
ing was not as Christ’s was, “for the glory of God that the Son of 
Man might be glorified thereby.” We have rather dimmed the glory 
of Him who loves to picture Himself as the pitiful helper of men. 

If Christian charity is a thing that the Christian nations dole 
out only for a return in converts, and if the Good Samaritan is a 
forgotten ideal of the Church, then the sluggish medical mission 
policy of twenty years is reconcilable with our conscience. But, 
thanks be to God, the heart of the Church is truer to God and kinder 
to man than the logical policy which looks only for converts. Just 
about the time of the twentieth anniversary of Christian missions in 
Korea (1904), the Church suddenly and spontaneously rose to a 
realization of its duty. That year saw a large and splendid modern 
hospital—the Severance Memorial—established in the capital. It 
saw a smaller but no less perfect plant, the Junkin Memorial, estab- 
lished in Fusan. It witnessed the gift of funds for an equally effi- 
cient work in Pyeng Yang. That year also saw the various mis- 
sions reinforced by the unprecedented number of five doctors at one 
time. It heard ministers rise in the conference meeting and pledge 
themselves to give the medical work a chance and not divert the 
doctors from their ministrations of mercy into the rdle of priest and 
Levite. It was a rising tide for the medical work which has not yet 
begun to ebb. May God grant that it never shall until at least a 
body of native practitioners is trained which can effectively minister 
to the needs of the country. We now realize that as regards the 
ministerial and medical work in Korea: This ought we to have 
done, yet not have left the other undone. 


QUESTIONS 


Q. What preparation would you advise the wife of a medical 
missionary to have? A. I have known of cases on the foreign 
field where the wife of a medical missionary, being a trained nurse, 
was a wonderful help to him. Certainly, if she is not, she will find a 
tremendous field as an evangelist simply. As a physician she would 
be even of greater help; the more training the better. 

Q. Is it advisable for a medical missionary to live as a single © 
man for the first few years? A. Not necessarily. 

Q. Ifa medical missionary is going to be married, should his 


QUESTIONS 519 


wife have a nurse’s training or a deaconess’ training? A. It seems 
to me that those are matters that depend on circumstances. Either 
is good. A nurse’s training, as was said before, is of great ad- 
vantage. 

Q. How much theological training should a medical mission- 
ary have? A. I should say Biblical study rather than theological ; 
just as thorough a knowledge of the English Bible as possible and 
the ability to handle it. 

Q. At what strategic points are medical missionaries needed? 
A. They are needed in every foreign field except Japan. 

Q. Is there a demand for missionary nurses? A. That de- 
mand is growing now. There was no such demand ten years ago. 

Q. In what country are they most needed? A. I should say 
in Mexico and China and probably in India. 

Q. What is the nature of the work of a nurse? A. The same 
as here, except the added work of doing as much evangelistic work 
as possible personally with the patients. 

Q. Is it necessary for a medical missionary to have a college 
liberal arts education? A. I should say that every medical mis- 
sionary should, if possible, have a college education. You will have 
a difficult language to deal with the first two years; and you are 
a happy man, if you can spend the first two years in language study. 
Therefore, you should have some advantages in linguistic study 
prior to going out—a well rounded education. 

Q. Would a board accept only suchaone? A. I doubt very 
much whether our Board would now accept a man for medical mis- 
sionary work who had not a thorough literary education. 

Q. Would a board accept a nurse with the same deficiency? 
A. I should say that a nurse going to a foreign field ought to have 
at least an academic education. 

Q. How long before going out should a young man apply to 
his board? A. At least two years. This is, having finished two 
years of his medical course, with two years ahead of him, with an 
added year in a hospital if possible, let him open correspondence 
with the secretaries. They want to be studying him while he is 
making his preparation. 

©. Do the heathen ever consider a medical missionary as one 
possessed of supernatural power? A. Every medical missionary 
will certainly say, Yes. We see the heathen coming around us in 
great numbers and every one of them looking up to us as some one 
possessed of decidedly supernatural powers. The very sewing up 
of a cut in the skin with needle and thread is to them a perfectly 
wonderful operation. I have had a woman’s hand passed through 
the screen to me, and by the use of a little cocaine to still the pain 
and the use of a needle to take a few stitches, I have gained an entry 
into a dozen houses of wealth and refinement, and all the men and 
women of those households look on me as a superior being. 


520 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Q. Ifa man should have to borrow a considerable portion of 
the money with which to get a medical training, would you advise 
him to venture on the project? Could one lay aside any money on 
the field to pay off his debt? A. Dr. Dowkontt’s institution is an 
endeavor to answer this. The doctor is aiming to get the best at 
the lowest cost. If a man has to borrow, it handicaps him to a 
certain extent; but I believe that it is better for a man to borrow 
and get to the foreign field than it is for him to stay at home. The 
amount he needs to borrow to get an education through Dr. Dow- 
kontt will not be very much. As to his situation on the field, it is 
a stringent one; but a young man who comes without a wife, if 
he is frugal in his habits, can certainly save some money. No man, 
however, should stint himself so as to injure his health in order to 
lay up money to pay off debts. 


EDUCATIONAL WORK IN MISSIONS 


Elementary Education in Mission Work 

The Service of Women in Educational Missions 
Christian Colleges in Mission Lands 
Theological Training Schools in Mission Fields 


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ELEMENTARY EDUCATION IN MISSION WORK 
THE REV. H. F. LAFLAMME, INDIA 


You Are all familiar with the fact that in India we have a pop- 
ulation of 300,000,000 people. One-fifth of the entire population of 
the globe is gathered on what is termed in the British Post Office 
Guide for that country a continent. And it is well named a conti- 
nent. You may know, too, that the most representative body of 
missionaries who have ever gathered in the history of mission work 
in that continent issued an appeal some four years ago asking for 
one male missionary and one single lady missionary to be sent out to 
each 50,000 people. As we have some 1,600 men now on the field, it 
means that we require about 4,400 more men, married and single, 
and 4,500 single women for this work, or 8,900 new missionaries 
in all. There are 1,000,000 Protestant native Christians in India. 
The other 299,000,000 are as yet without a saving knowledge of the 
Lord Jesus Christ. 

In this vast host of missionaries for whom the call is going out, 
not many will be required for the special branch of education which 
I represent here this afternoon, primary education. Yet very few 
evangelistic missionaries can escape the responsibility of undertaking 
some part of the educational work; for in primary educational work, 
two of the three terms of the commission of the Lord Jesus Christ 
are involved. First, in evangelization we use the primary school as 
we do all other schools in India, as great evangelizing agencies, so 
that in the Island of Ceylon sixty-five per cent. of the converts in 
the Wesleyan Mission are said to have been won through the me- 
dium of their educational work. Then we use them as an educating 
agency to teach our Christians. An old woman who had been con- 
verted in our mission at the age of sixty from one of the outcast 
classes, knew nothing about reading, not one letter from another, 
but she determined to learn how to read so that she might learn of 
the promises of God at first hand. At the age of sixty she learned 
to read. A part of the policy of every mission laboring in India is 
to place within the reach of their converts the ability to read the 
Word of God for themselves. 

To give you an idea of the need for educational effort in India, 
an effort which each one of you coming out to India will take up 
along with other work, I shall quote from a recent address and one 


523 


524 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of the final speeches made by that finest of all viceroys who have 
gone out to India, Lord Curzon. He says: 

“In the first place, vital as is education as the instrument by 
which men and nations rise, yet in a country like India in its 
present state of development, it is perhaps the most clamant neces- 
sity of all; for here education is not primarily the instrument of 
culture or the source of learning, but it is the means of giving em- 
ployment, the chief means of national prosperity, and the sole means 
of subsistence by a very large class of the community. It is socially 
and politically even more than intellectually in demand; and to it 
alone can we look to provide a livelihood for our citizens, to train 
up our public servants, and to develop the economic and industrial 
resources of the country and fit the people ior the share in self- 
government, which is coming to them and which will increase with 
their deserts, and so fashion the national character. That man in 
India who has grasped the educational problem, has gotten nearer 
to the root of things than any of his comrades, and he has the right 
educational perspective as to the needs of the state.” 

What Lord Curzon says as a statesman from the standpoint of 
the state can be much more truly said by the Christian from the 
standpoint of the needs of the ever extending Kingdom of the Lord 
Jesus Christ. And in sketching the needs for education in India, it 
is found that four out of every five Indian villages have no schools, 
and one out of every four Indian boys is growing up without any 
education, while only one Indian girl in every forty attends any 
kind of a school. These figures are, of course, less impressive than 
in a continent of smaller population and different national character- 
istics. 

The conditions in India differ from those in any Western coun- 
try, but they are important as illustrating the need of India for 
Christianity. In our own Presidency of Madras, the relative status 
of the three great religions as far as illiterates are concerned is as 
follows. In using the word “illiterate” I employ it as defined by the 
census commissioner for the Madras Presidency, a man who cannot 
write a letter to a friend and read the reply which is returned to 
him. The illiterates among the Hindus are ninety-four per cent. of 
the population ; among Moslems, ninety-three per cent. of the popu- 
lation ; and among Christians, eighty-six per cent. of the population. 
The low condition of the Christians educationally would not be so 
much if it were not for the fact that the Christians are recruited from 
the Animistic classes of the population, and in the same census re- 
port it is said, “Only one man in two hundred and twelve among the 
Animists knows how to read and write.” But to give you a com- 
parative idea of the need of education in India and on the foreign 
field I shall bring in figures from all the great countries of the 
globe. In America we have a population of seventy-six millions, 
and there are 18,080,840 pupils in the public schools and you expend 


ELEMENTARY EDUCATION IN MISSION WORK 525 


$230,504,300 in education annually ; whereas in Japan, with 45,000,- 
000 people, there are 5,324,000 pupils in the schools, and they spend 
about $23,160,000 annually. In India, with a population of 232,000,- 
o00—this does not embrace the Native States of India—there are 
only 4,522,000 pupils in the schools, and they spend a little over 
$10,000,000 annually on education. That is about three cents per 
day for the population of India. In the Madras Presidency alone 
there are 13,000 villages of over two hundred in population, without 
any schools whatever. Now it seems to me that in the presence of 
this great need we stand face to face with a great opportunity. That 
opportunity is emphasized by the fact that the government of India 
is awakening to a sense of its responsibility, and last year they set 
apart an appropriation for primary education alone of about a mil- 
lion and a quarter of dollars. This will lead to a great stimulating 
of intellectual activity throughout India. It will create a demand and 
a desire for educational advantages which have never existed before. 

There is a second great movement that will stimulate the desire 
for education, and that is the religious awakening that is taking 
place in India to-day. There are some twenty different places in 
India that are becoming storm centers in religious activity, where 
the people are coming over in great numbers to the Lord Jesus 
Christ. Some one has said that the Reformation—or was it the 
Renaissance ?—meant that Greece rose with the New Testament in 
her hands, and that in turn meant that when the Gospel comes to 
a people, it brings back the ancient culture and the desire for culture 
that existed among the early Greeks. So we find, that whereas the 
Christian population of Madras is only two and seven-tenths per 
cent. of the entire population, the educated among them are six and 
one-tenth per cent. of the population, and the illiterates constitute 
twenty-six and fifty-one-one hundredths per cent. of the population. 
The census report says that the Christian community is the only com- 
munity that is progressing. It says: “In 1904 there were 4,903 
primary schools in India and Ceylon, under the different missions 
operating there, with an attendance of a quarter of a million pupils.” 
A great many of you who are thinking of the foreign field may go 
out to engage in this work. Your work will not be entirely evangel- 
istic ; it will not be entirely philanthropic. You must meet the edu- 
cational needs of the people. 

Just a word from my own experience as an educationist in India 
—not a teacher but an educationist—to show the demand that will 
be made upon you in this particular. First, I have six primary 
schools teaching up to the third standard, three of them well equipped 
with good houses, trained teachers, free books, and good school 
furniture. Of these I am manager, engage the teachers, inspect the 
work, pay salaries, examine pupils, and, if necessary. stimulate the 
interest in the schools. Some of our men have 100 primary schools 
in their charge, besides other important demands. I have also been 


526 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


manager of an English High School for Eurasians and Europeans, 
to which a select number of native Christian and Hindu girls are 
admitted. This school has an attendance of about seventy-five. I 
was also manager of an industrial school for twenty native boys 
and young men. For some time I was a member of the advisory 
committee of our Theological and Normal Training School. In 
addition, I was on the council of the Hindu College, with 500 pupils, 
and teaching to the end of the second year of the University course, 
or to the degree of First in Arts. In order to discharge the import- 
ant duties which wiil devolve upon each of you as missionaries, it 
will be necessary for you to be particularly well trained. You should 
become trained teachers in this land. I wish I had received that 
training. American missionaries gave an educational system to 
Burma. Great heathen nations are looking to the Christian mis- 
sionaries for their educational systems. 

Then, above all these other things, we need the Lord Jesus 
Christ in our life and character. We are not desiring to educate the 
people only, but we are striving to make Christlike men and women; 
and unless we have the Lord Jesus Christ in all His richness and 
fulness, we cannot impress His likeness upon those people. We 
want to give them not only an education, not only the “three R’s,” 
reading, writing, and arithmetic, but that other R, that larger R— 
religion, the religion of the Lord Jesus Christ. 

To be effective, above all things seek the enduement of the Holy 
Spirit of power, so that when you come in contact with these chil- 
dren in the schools that you will superintend, you may be enabled 
to impart to them the spiritual things, without which their educa- 
tion will be utterly incomplete, without which they will be utterly 
lost to the Christian population of those heathen lands. 


THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS 
MISS ANNIE R. MORTON, CHINA 


THERE is no need here to plead for education, nor for education 
for women, nor for higher education, because a good proportion of 
you represent our best educational institutions for women in this 
land. You yourselves have received these benefits and know some- 
thing of what they mean in your lives. The plea to-day is rather 
that you be ready and willing to give the benefits that you have re- 
ceived and enjoyed to your sisters in other lands who have not had 
your privileges. We have heard repeatedly during this Convention 
of what we, as Christian women, owe to the religion of Jesus Christ; 
but no word-picture can give you an adequate idea of what is in- 


THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS 527 


volved in the Christian religion for women. Until you have been 
in a heathen land, where Christ is not known, and have seen your 
sisters, and their condition there—the emptiness of their lives, the 
sadness of their hearts—you cannot begin to realize all that you owe 
to the liberty which we have in Christ Jesus and in His salvation. 

What has been the service rendered by women in the past, and 
what is this service to be in the future in educational missions? As 
my work has been entirely in China, I am more intimately acquainted 
with the conditions there; but I am sure, as the last speaker said 
of India, that whatever is true of this branch of work in China is 
equally true in any other heathen land. Education and Christian 
missions go hand in hand; they cannot be separated. We cannot 
give simply the knowledge of salvation in Christ to any people with- 
out giving to them also at least enough education to enable them 
to read the Scriptures which tell them of Jesus Christ. When you 
begin to teach the women and the girls of any land to read, you 
immediately feel the necessity of giving them also the larger knowl- 
edge and education which will broaden their minds, which will open 
their hearts, which will fit them for a larger service to their own 
people. And so it is impossible to carry them Christianity without 
giving education also. In many lands to-day the great demand is 
for more teachers. In China we may have heard how very great 
this need is. This has been brought before the American people 
very recently, more prominently probably than ever before, by the 
visit of the Imperial Commission. We have heard from them that 
the Empress Dowager herself is especially interested in education 
for the women, and one of their special objects in visiting our land 
was to study educational institutions for girls. We know how they 
visited a few of our colleges, and how favorably they were impressed ; 
and they are returning to China believing, among other things, that 
China needs colleges for girls. Some of us who know the Empire 
intimately, believe that Chinese girls need some preliminary work 
before they are ready for Wellesley and Barnard. But China is 
going to have education, and higher education. 

The opportunities for this work cannot be measured; they are 
the same opportunities that are offered to a woman in any other land. 
If you young women are looking forward to your future, and asking 
how you are going to become a blessing to the world, if you 
are wondering what line of work you should choose in order to make 
the most of your life, will you not think most seriously of the oppor- 
tunity which is offered to you of carrying the education which, with 
the Christian religion, has made you what you are, to those in non- 
Christian lands who are so greatly in need? 

You take girls from heathen families into your school—it may 
be into the primary school, the intermediate school, or it may be 
the high school or college—and you have them under your daily 
influence. They are thus brought into contact with your personal 


528 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


life; they read you through and through; you give to them daily 
instruction; and consciously or unconsciously, you are presenting 
to them Christ and His religion and the life which a believer in 
Christ can live for Him. You are making, not simply a student, 
but an instrument who will go out among her people and be a living 
witness for Christ. Perhaps she will be one of a few; her influence 
in her village, in her town, in her city, will be tremendous, even 
though she is a humble girl in a heathen land. These girls will 
go out bearing upon them the impress of your character, as well 
as of the character of Jesus Christ, if you have put that there. They 
will represent to others what Christianity does. Just as soon as we 
give them education we open their eyes to know what all the world 
is doing. You reveal to them another life; you break down the 
barriers and you open the doors and they become the evangelists 
in their own country to those who otherwise could not know of 
Christ. Your school becomes a training school then for Christian 
workers. 

Until the missionaries went to China there was not a single 
school for girls throughout the length and breadth of that great 
country among those 400,000,000 Chinese, though there were 
any number of schools for boys. Every village has such a school; 
but rarely was a girl ever sent to one of these schools. In the 
wealthier families private teachers are employed, and very frequently 
girls may study with their brothers while they are young. After 
the girls are thirteen or fourteen, even that privilege would be denied 
them. As a result, perhaps one woman in 10,000 in China is able 
to read and write; perhaps not even to write, though she may be 
able to read. Very rarely will she know enough to read the peri- 
odicals which are being circulated widely now; because the Chinese 
characters are so numerous that it takes years to master them suffi- 
ciently to read general literature. With the introduction of the 
Christian religion schools came for girls. This was an eye-opener ; 
the Chinese did not believe the girls had minds to be trained. The 
Christian religion has shown them that girls have as good minds, 
and as well worthy of being trained, as the men of China. If any one 
wishes to prove that the women of China have intelligence and 
fine minds, and can become a power, let them read the history of 
the present Empress Dowager of China, with her master mind. She 
is also a scholar. She is a living witness to the latent ability of 
Chinese women. 

The opportunity is offered to the Christian young women of 
to-day of giving their lives to the training of the Christian women 
of China. The Empire is standing with her doors wide open to 
receive the Western education. This is the entering wedge; this 
is the way by which we can bring the Gospel to many who otherwise 
would not receive it. In spite of the anti-foreign boycott move- 
ments, the schools are still crowded with students. Teachers are in 


THE SERVICE OF WOMEN IN EDUCATIONAL MISSIONS 529 


constant demand, and cannot be supplied fast enough. The schools 
could be multiplied and still there would not be sufficient. At the 
present time the Chinese government is opening government schools 
in all parts of the land. In many of the other larger cities the Chi- 
nese ladies themselves are opening schools for their girls. Japan 
has rushed in and is sending her teachers, and they are opening 
schools for girls as well as boys. The girls of Shanghai have a mag- 
azine, published and edited entirely by themselves. So the demand, 
the opportunity is there. The schools that are being opened so rap- 
idly by the Japanese, by the government, and by the Chinese them- 
selves, are non-Christian schools—anti-Christian schools, most of 
them—and it remains for the Christian Church to decide whether 
we will rise to this opportunity, whether we will send to them Chris- 
tian educators in order that this tide may be turned for Christ, and 
that China may be won for Christ in this generation. There are 
numerous opportunities among the wealthier and the literary classes 
of China just at this time. In former years these people would not 
send their girls to school, out of the home, and only by going to the 
home could we get any entrance into these influential families. To- 
day many of them have entered Christian schools, but the supply 
is so limited that the girls cannot begin to receive the Christian edu- 
cation that they need. The number of schools must be multiplied. 
These wealthy Chinese are a most independent people. They do not 
want charity schools; they do not ask the American churches to 
support such schools. They are glad and willing to pay for all that 
they can get and for all we can give them. All they ask is that we 
come there and teach them. Shall we fail to hear that cry? Shall 
we neglect this great opportunity ? 

In the school of which I have charge we are to-day calling 
for a young college woman who will give her time to the teaching 
of sciences. China demands higher education now as well as pri- 
mary; and it is most important that in our Christian schools we have 
the best of America’s young women, that we have the talent that 
you have here in such abundance. The Chinese know the difference 
between a first-class school and an inferior school. They will not 
send their girls, their young women, and their boys to a school where 
they receive only a smattering. There are many young college 
women here. Have you any better work opening before you, any 
larger opportunities than these? Consider your own life and future, 
and may you be led to lay it down willingly at the Master’s feet and 
go forth gladly to bring these lands that are in darkness to the same 
light and liberty which we enjoy in this land of ours. 


CHRISTIAN COLLEGES IN MISSION LANDS 
THE REV. W. M. FORREST, FORMERLY OF INDIA 


CurRISTIANITy stands for the highest development, the redemp- 
tion of spirit and mind and body. If Christ were working for the 
salvation of pure spirits, unentangled as we are in this world, perhaps 
there would be no need of some of the agencies now found necessary 
for the prosecution of mission work and the extension of His King- 
dom. Things being as they are, we cannot neglect the bodies of 
men, and much less can we neglect their minds, when we are seek- 
ing to reach and to save their souls. So it comes to pass that the 
religion of our Lord everywhere throughout the world means a 
fair chance for every man to come to his highest development. It 
means equally and yet more strangely to a large part of the world 
to-day an equal chance also for the women of the world. As we 
look out over the world to-day and back over its history, we discover 
that schools and colleges for all the people, without respect to their 
condition or sex, have been unknown and impossible except where 
the religion of Jesus Christ has gone to prepare the way for them. 
This is true not only in lands where the education as yet is practi- 
cally in the hands of missionaries. It is true also in countries like 
India, where there are many colleges and schools of all grades sup- 
ported by the government; for we must remember that the govern- 
ment is a creation of Christian England, and that such an educational 
system as India now enjoys, she never would have enjoyed without 
that Christian influence. The same is true of Japan; for it was only 
when the finger of Christ touched that Empire, and by its magic 
power opened it to the world, that Japan began to have a great edu- 
cational system to reach all the people. 

In thinking of this subject, let us remember, first, that the 
mission college is a Christianizing agency wherever it goes. There 
has been education without Christianity—schools, and something that 
would pass for colleges—but look at China, where the education 
which has reached up into the higher branches has been for millen- 
iums a study of the Chinese Classics. It has been for the favored 
few, and it has not been in any sense a liberalizing and progressive 
education. Glance at India, and you will find that the ideal and the 
cap-stone of education there was the little hut in some secluded part 
of the forest, where the learned pundit gathered around him the 


53° 


CHRISTIAN COLLEGES IN MISSION LANDS 531 


select few of the highest caste and talked to them about the sacred 
laws of the Vedas and the like. Look to the boasted Mohammedan 
University in Cairo, Egypt, with its thousands of students, and you 
will see here that it is in the same sense largely exclusive, and that 
it is more particularly concerned with mumbling over the things that 
belong to a dead and deadening past. Hence it is that education, 
except as it has been touched and vivified by the power of Jesus 
Christ, is anti-Christian in its exclusive spirit and in its non-progres- 
siveness; for whether we look to the old educational systems of 
China, of India, or of the more exclusively Mohammedan lands, 
you will find that everywhere Time is being chained to the past and 
to the dead weight that it has fastened upon men. 

But with the introduction of Christian missions and missionary 
colleges, and the educational advantages coming from Christian na- 
tions, we have a great power immediately introduced. It is true that 
our education, like our civilization, is not Christian in the ideal sense, 
any more than our individual characters are Christian in the sense 
of being exact and full reproductions of the character of Jesus 
Christ; but it is also true that our civilization in Western lands is 
what it is by the grace of Jesus Christ our Lord. It is even more 
strikingly true that education and all that goes under that head in 
the way of modern methods and modern disciplines are Christian 
in their development, in their outreach, and in their uplift. So it 
comes to pass that when this work is introduced, especially in lands 
like India and China and Japan, it results in the Christianizing of 
the people. They may not come into the Church, and they may take 
their stand upon the Christian truth that they have gained and use it 
as a vantage ground for battle against the Christian Church; never- 
theless, the great ferment of thought going on in those lands to-day, 
the effort that apologists for those religions are making to revamp 
them and adapt them to the needs of modern times, and of enlight- 
ened climes—that effort is due to the vivifying and the quickening 
power of the cross. Where there is Christian education, there is 
going on a process which, sooner or later, will certainly destroy the 
non-Christian religions which oppose Christ in every land. 

In many places this work can be done only by mission colleges; - 
in other places, it can be done best by mission colleges ; and in lands 
like India and Japan, where there are many non-Christian colleges 
now giving modern education, the Church is not relieved from the 
responsibility of reaching the students by the power of direct Chris- 
tian example and precept. It is under every obligation to send men 
of the highest training into the great educational centers of the East 
to do Christian and evangelizing work among the educated and the 
student classes. That is what Doshisha University and Duff and 
Robert Colleges are doing for lands in darkness; they are lifting 
themselves like the highest Himalayas. And when we consider the 
countless number of educational institutions in the Far East and in 


532 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Africa that are working to Christianize the thought and ultimately 
the whole life of the people, then let’ us think once more of the mis- 
sion college as a training agency for Christian workers. 

The theory of our public educational system in this country is 
that the State is entitled to the highest development of the powers 
of its children of which these powers themselves are capable. Hence 
the lower schools are established for all the people, sifting out those 
of greater capacity and passing them on to the higher schools until 
the finished product of the university shall come out to bless the 
state. Likewise, and to a yet greater degree in the non-Christian 
lands, there is need that the Church should act in harmony with such 
a theory, in order that it may secure the highest development of the 
latent talents of its children by bringing them up, step by step, until 
passing through the noblest institutions of learning, they shall go 
out to be leaders of the people. No Church can succeed anywhere 
in any land simply by contenting itself with reaching the lowest 
classes. It has never been true that any land has been Christianized 
from the top downward; but it has been true always, and must con- 
tinually be true, that in order to make a whole land Christian, if 
it begins at the bottom it must take of the ablest of that lower stratum 
and develop from them a thinking class, a class of leaders. To-day 
it is reported in the Presidency of Madras, where the largest 
number of Christians are found in India, that in the colleges the 
battle is already drawn between the highest caste men of Hinduism 
on the one side and Christian students, without regard to caste, on 
the other. Ultimately, through this educational process, there will 
come a great army of thinking, intelligent, able men and women 
who will go out through the land and lead the people, leaving behind 
those who, chained and hindered by the dead weight of their own 
old religion, will not be able to keep up with the advancing hosts led 
by the truly enlightened. Even in this country we do not think that 
it is expedient for us to turn over to the state the universities and 
colleges of our Churches, and when we do, we set ourselves seriously 
to solve the problem of how to provide them with a Christian educa- 
tion in addition to what they get from the state institution. Much 
more, then, in India, should we do this, where there is an all- 
encompassing sea of heathenism; and what is true of India is true 
of every non-Christian land, that we must have under the influence 
of the Church this teaching that shall be not only enlightening and 
advancing, but also truly Christian. 

Hence there is need that from this company there should go to 
the great educational centers of the East a multitude of teachers. 
There is need for workers to supplement the secular teaching at the 
leading educational centers—for men and women touched by the 
power of Christ to evangelize thousands who are emancipated from 
the old thought by the power of Western education. If we are will- 
ing to go on in that slow, but God-given task, of Christianizing the 


THEOLOGICAL TRAINING SCHOOLS IN MISSION FIELDS 533 


thought of all the people and of seeking out, one by one from those 
who come to Christ, great thinkers and leaders to carry on the work 
of Christianizing the whole land, we may be sure that the time 
will come when—— 


“Far in the East a golden light will dawn, | 
And the bright smile of God come breaking through.” 


THEOLOGICAL TRAINING SCHOOLS IN MISSION 
FIELDS 


THE REV. JAMES L. BARTON, D.D., BOSTON 


IN SOME respects the theological department is the department 
te which all this other educational work points. It is the place where 
the men and the women are rounded up for the direct evangelistic 
work. You will perhaps remember that in the earlier days there 
was no thought of the organization of the native church with a native 
pastor. Our mission boards had been working for a generation 
before the idea was thoroughly developed that the native church 
must have a native pastor. The first church in the Hawaiian Islands 
was organized in Boston, the mission appointed its pastor, and the 
church and pastor got on board ship and went around the Cape and 
planted themselves on the Islands, a Boston church transported to 
the Hawaiian Islands. A little later, churches began to develop, 
and the natives came in, and there were not missionaries enough to 
provide pastors. They saw that some provision must be made for 
these native churches, and then the missionaries picked out one or 
two young men and prepared them for the work. This proved to be 
a very expensive method; the missionary gave most of his time to 
two or three students day after day, in order to prepare them for 
the pastoral service. Finally, it was decided that they must have 
a native Christian theological seminary. It was also decided at the 
same time that the missionary is not the proper pastor of a native 
church, even if there were missionaries enough to take this burden. 
He cannot be the proper pastor of a native church because he is a 
foreigner ; and, although he may learn it to a certain extent, he can 
never speak the language like a native. He has been brought up 
under another civilization. He is of another race. It is just as 
incongruous to think of an American missionary being the pastor 
of a church in Japan, or of a church in China, or of a church in 
India, as it would be to think of a Japanese, or a Chinese, or an 
Indian, as the pastor of a church in America. The American church 
wants an American pastor, and the Japanese church properly ought 


534. STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to have, and must have, a Japanese pastor. The same is true all over 
the mission fields. 

The native church must have a native pastor from among its 
own people, trained and educated for the work. And that pastor 
must be trained by the missionaries themselves, because there is no 
other person prepared to train them. Up to the present time, this 
training necessarily has been largely in the hands of the missiona- 
ries. These missionary theological seminaries in various mission 
fields are large, influential institutions, at the head of which, in nearly 
every instance, stands an American missionary, and the teachers in 
those institutions are American missionaries. I venture the state- 
ment that there is no other work that begins to compare in import- 
ance with the wide, outreaching influence and power of training 
native pastors for native leadership among the native churches of the 
Oriental world. The missionary can multiply himself there, for he - 
is teaching the minds that are to move the hearts of those countries. 
The colleges are preparing for these seminaries, and so a higher 
and higher grade of theological students go out from these insti- 
tutions. 

I am sure that if you could know many of the native trained 
pastors of Turkey and India and Japan, and some other countries 
of the world, and if you could see what kind of men have been pro- 
duced, and what it would cost to send them here to America to 
study, you would rejoice in this work. I know some of the mission- 
ary trained pastors of the Japanese mission who command the respect 
and admiration of American Christians, men who, intellectually, and 
every way, have the power of leadership. A college man in the 
Orient, it has been suggested here this morning, is rare. You take 
a conference like this, and everybody is a college man or woman. 
You go out into the country here, in the South, through the West, 
or anywhere in any congregation, and you will find college men 
and women. There is no man or woman in America that can com- 
mand leadership for himself or herself simply because of the posses- 
sion of a college diploma. The question asked by every body is, 
What can he do? It is not so in the Orient. The man or woman 
who has a college diploma, by that very fact has the prestige of 
leadership. You take that man and put him through a theological 
seminary ; he is recognized as a leader because he is a college man, 
and you give him that training together with his previous prestige 
in the community, and he will be a power to influence men and 
women for Christian work. 

Many of you may think that this teaching is rather an unim- 
portant thing. There is no work that is a greater test of a man’s 
intellectual ability and of his understanding of the Scriptures and 
the fundamentals of the Christian faith than to teach theology in a 
mission theological school. I had a letter the other day from a 
young man who has just been sent to Dr. Hasting’s institution in 


THEOLOGICAL TRAINING SCHOOLS IN MISSION FIELDS 535 


Ceylon. He is a graduate of an American college, with the degree 
of B.A. After his graduation he had been for a year a professor 
in that institution. He was a young man in whom the missionary 
fire was burning, and he applied to go out under missionary appoint- 
ment. The appointment was delayed a little, and we sent him to 
Ceylon to teach in that institution two or three years until his ap- 
pointment is ready. Though an American college graduate, and a 
professor, he wrote me after he reached the field and had begun to 
preach, and he said: “I am afraid I am not up to my job.” That 
is a college, not a theological seminary, but he said: “I am afraid 
I can’t hold my position here with these young men without theo- 
logical training.” What do you think he will do in the theological 
seminary ? 

It was my privilege for some years to teach in a theological 
school in the Turkish Empire. I had a class of fourteen young 
men, most of whom had college degrees, and I remember the care 
with which I prepared myself to go into those lessons, and how 
wilted I felt when I came out from them. There was no attempt 
on the part of these men to confuse the teacher, but there was the 
eager Oriental mind seeking for truth. I wrote down the other day 
some of the questions which these fellows put to me in connection 
with the lesson. One of them was, “Is God supremely good?” 
I said, “Surely.” “Why do we need to pray to Him? Will He not 
always do good to His people? Do we need to ask Him to do good 
if He is supremely good?” Another asked, “Is God the Creator of 
all things?” I said, “Surely, He is the Creator of all things.” “Will 
not the Creator care for that which He has created, without any 
effort on the part of the created? Why should we pray to God if 
He created all things?” I said again, “Surely He created all things.” 
“Then why did He create the Devil and sin, if He is a good God?” 
“Ts God everywhere?” was another question asked. I replied, “God 
is everywhere.” “Then, is not everything God, if He is in every- 
thing? Is not Pantheism right, God in everything, God every- 
where?” One man said, “How do I know that I am? How can I 
prove it?” Another one said, “How can we prove immortality?” 
These are simply casual questions which came from those minds 
seeking for truth in the midst of the ignorance of this Mohammedan 
country. They were discussed in the class. Sometimes the whole 
class session would be given to one question. 

Whoever goes out to meet the bright intellect of the Orient, 
must go with his intellect sharpened like steel and ready to meet 
these men with absolute frankness. Many and many a time I said 
to these men “I am not prepared to-day to answer this question; 
we will take it up to-morrow.” Any man here who expects to go out 
and enter this work will find that it taxes every faculty to the ex- 
treme as he tries to lead those eager minds out into the truth. When 
I visited some of the theological seminaries here at home, I was 


5360 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


astounded at the tameness of the work of the theological professor. 
There seemed to be nothing to it. It was simply the reading of a 
lecture to the students. Some of them wrote, some of them slept, 
and some read something else. This work is the greatest work a 
young man can enter into; a work calling for men with the love 
of God in their hearts, with the knowledge of God in their minds, 
and with a readiness to work for God in the field. 

There are theological schools for women, for the mission schools 
are beginning to get ahead of American institutions. We have train- 
ing schools for women in Japan, in India, and in the Turkish Em- 
pire. These women are trained to go out as pastor’s assistants. They 
are taught how to reach the women and how to interpret the Bible- 
and the way of life to the people. 

In closing, let me give an illustration of how we do some of 
our theological work in India—how we convey an idea to the people. 
The Indian does not desire logic; he wants an illustration. I was 
much interested to find they know Calvinism as the “cat theology,” 
and Arminianism is called the “monkey theology.” They were 
unable to get hold of the distinction between Arminianism and 
Calvinism. One day I saw a number of monkeys, and when danger 
threatened, the old mother monkey gave warning and the little 
monkey clung about her neck and was carried out of danger. If 
he had not held on he would not have escaped danger. That is 
Arminianism; you have a part to play yourself. Calvinism is the 
“cat theology” because the kitten, when in danger, has nothing to do 
in saving itself, since the old mother cat takes it by the neck. That 
is Calvinism. By this illustration they get the native to understand 
both sides. 


QUESTIONS 


Q. Should a man engaging in educational work have a differ- 
ent preparation from the one whose work is to be largely evangelis- 
tic—ought he, while in college, to specialize? A. For primary work 
I do not think so. I do not think it would be necessary for one 
purposing to do general missionary work to specialize in teacher’s 
training, but those who go out to take charge of boarding schools 
will need very special pedagogic training. 

Q. How about kindergarten work? A. I would advise single 
ladies who go out, to learn kindergarten work. Especially if you 
are to undertake primary education, it is a very essential part of 
the work. ‘ 

Q. Is practical training a help to women missionaries, to the 
women in mission fields? A. The words, “practical training,” re- 
mind me of a question asked Miss Thoburn, at Northfield. Some one 


QUESTIONS 537 


had asked if it was useful for women to know something about 
dressmaking. She answered, “Yes.” “About bookkeeping?” “Yes.” 
“About cooking?” “Yes.” She gave the same answer to a great 
many questions of that sort. Finally she said, “If there is anything 
you don’t know, learn it.” As for practical training, if you mean 
training in the doing of things, you cannot, in the time you have 
for preparation, begin to get the training necessary. To be ideally 
prepared, one should be at least sixty years old. One thing that was 
said this morning answers the question well: ‘We want people out 
on the field who will not say, ‘I never learned how to do that,’ but 
who will go to work and do it.” 

Q. Is it not desirable for the ladies who go out to have taken 
normal training? A. I did not have it, but I wished that I had taken 
a normal course. I think I should advise every woman going out 
to the field, particularly if she is going into educational work, to 
get some normal training. I had four years’ experience teaching in 
the high schools. One thing I have noticed abroad is that the mis- 
sionaries in many places are really superintendents of schools. The 
person who has that responsibility certainly ought to know some- 
thing about methods. I think people usually go out without this 
practical training, and when the necessity comes they study it up 
themselves. 

Q. In Japan is there not a large need for kindergarten work in 
the women’s work? Should there not be some distinct prepara- 
tion for that? A. I think most of the boards regard kindergartens 
as luxuries. In the Glory Kindergarten, in Kobe, Japan, they have 
been looking for an American teacher for more than two years. 

Q. Are the students of India attracted to Christ as a man or 
as God? A. What comes nearest to the students of India, and what, 
therefore, they see first, is the character and the teaching of Jesus 
Christ revealed in the New Testament, as the man of Nazareth and 
of Galilee. Therefore what first attracts and compels attention is 
Jesus as a man. For it is just as necessary now as it was when 
Christ came into this world, that He should tabernacle among men 
in the flesh and bring God down to the plane where men can, in a 
sense, see and hear and understand Him. The men of India, as a 
result of their philosophy and their religious system, are not, as a 
rule, burdened with a sense of sin. They seek salvation, but usually 
it does not mean freedom from sin. Therefore they are not seeking 
a Savior primarily ; but there is something about the majestic Christ 
so thought-compelling and so heart-winning that as He is set forth 
to them in our Christian writings and teaching they are being won 
by Him. But as they draw near to Him it becomes true, as it was in 
the case of Thomas, that they come to the place where they cry out 
reverently, ‘““My Lord, and my God.” 

Q. Is the Bible itself used as a text-book in theological semi- 
naries abroad? A. I can speak only for my institution in North 


538 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Ceylon. There we use the Bible as a text-book in all the college 
classes. I think the same is true in most mission institutions in 
India. Of course, the teacher will have a commentary and use it, 
and some students will secure commentaries from the college library 
in preparing the lessons; but the Bible itself is brought into the 
class-room, and the students learn from that. 

Q. Can a man who is going into educational work, while in 
college here, afford to specialize? A. Yes, I think he ought to 
specialize, within certain limits, at least. It depends altogether upon 
the institution to which he is going. Most mission colleges cannot 
afford to have more than one or two men from America or England. 
With us we have two professors besides the principal; one is a pro- 
fessor of science, and the other is a professor of philosophy. Those 
two branches are especially important in a country like India; and 
I believe that a man should fit himself, if he is coming to Jaffna, 
for example, along one of these lines. In addition, he must special- 
ize in the Bible. Let him come with a very thorough training in 
Biblical knowledge. 

©. Can a teacher, a professor in college, reach the higher 
classes better than an evangelist? A. I believe that he can. Stu- 
dents respect a man who is a teacher, and they will listen to him, 
and go to his room and talk with him in the evening, or during their 
leisure hours, about Christianity. I think that the teacher or pro- 
fessor in college has great opportunities for reaching the students 
among the higher classes. 

©. What demand is there in educational missions for engi- 
neers? A. Engineering knowledge is particularly useful to mis- 
sionaries in the Far East, though I question very much whether 
missions have got so far along that there is sufficient demand to 
justify the appointment of engineers. I should say that most mission 
colleges have professors of physical science, and this involves some 
knowledge of engineering; but this is hardly the appointment of 
an engineer on the staff of a college. Electrical engineers are finding 
particular usefulness in Japan. Young men who are graduates of 
colleges go to Japan, and while under the service of the govern- 
ment, independently identify themselves with mission work and with 
the Young Men’s Christian Association, and make themselves very 
useful indeed in Christian service in those countries. 

Q. Is conversion sufficient? If not, what should follow? A. 
That, I suppose, refers to the building up of a Christian community. 
If we were to stop with conversion, we should meet with absolute 
failure. In my judgment, even after conversion, they are like chil- 
dren, and need to be trained and led along in order to gain power 
and leadership. 

Q. Does a man who goes into educational mission work need 
theological training? Can he not specialize in something else to 
greater advantage? A. The case of that young man at Jaffna 


QUESTIONS 539 


College answers the question. He went out there to teach in a 
college, and he wrote, saying that he is thoroughly convinced that 
the man who holds that place should have a theological education. 
I do not think that it is wise for a young man expecting to remain 
in teaching to neglect theological training. He can specialize in 
other studies in the latter part of his college course so as to broaden 
himself. I do not believe that any education broadens a man more 
than theological education. In connection with these colleges, a 
man may be called upon to be president of an institution where they 
may have a theological department. If he is not able to enter into 
that, he is recognized as weak by the people. He should fit himself 
in every line possible. 

©. Why do college students, who go out to teach for a time, 
so seldom enter missionary work? A. I should question the truth 
of the fact that is assumed. So far as my knowledge goes, many 
a man who had no idea of entering missionary work has since en- 
tered missionary work. Young men sometimes go out for a limited 
term ; they go for the collegiate work and to have experience abroad. 
It is not strange that they do not enter missionary work. I should 
say that two-thirds of those known to me who have thus gone out 
in the last ten years have entered missionary work. In Robert Col- 
lege, Constantinople, the great majority of these men have entered 
missionary work. 


CONFERENCE OF THEOLOGICAL PROFESSORS 


The Importance of Giving Mission Study a Prominent 
Place in the Seminary Program 


The Monthly Missionary Day: Its Reasonableness and 
Usefulness in the Seminary 


Relation of the Seminary to the Mission Field 


The Seminary as a Recruiting Ground for Missionary 
Statesmen 


bP Pies 


Ha nL Nie Feuer ge cee hae 29) 


ACEO OVE Ea Ph 


hake rota Mi OUvins . ay 


4 


DATING Ye | j inc eae DALE Ly 
' 


NORE Apiee = tte Pepe ae 


Ore Ae en VB (Serr rae, any 


THE IMPORTANCE OF GIVING MISSION STUDY A 
PROMINENT PLACE IN THE SEMINARY PROGRAM 


PROFESSOR O. E. BROWN, D.D., VANDERBILT UNIVERSITY 


Ir 1s quite difficult to exploit such an important subject in ten 
minutes, so I shall lay down only four propositions, which I trust 
will find no dissent from this body. 

I. The first proposition is this: That any seminary which fails 
to provide for its students an adequate opportunity for missionary 
intelligence has failed in performing its full duty to those students. 
We are certainly agreed that missionary intelligence is indispensable 
to the pastor of this day, but I have just two reasons why I should 
insist that any seminary failing to provide adequate opportunity 
for missionary intelligence has failed in its full mission. It has 
failed in its mission to the student, because no candidate for the 
ministry of this day has been fully prepared who has not been 
brought into touch with the world-wide missionary movement before 
he has definitely placed his life. After one has decided upon the 
Christian ministry there remain other decisions to be made. The 
decision to be a Christian minister is the initial decision, not the 
final one, and I therefore believe that no student is ready to place 
his life intelligently until he has had this touch with the wide work 
which Christ has meant his Church to do, and which the Church of 
Christ is doing in the world. Mr. Penfield spoke the other afternoon 
of his Eastern trip, and said that possibly there are men who have 
in them the making of real statesmen in the Kingdom of God, who 
may be dropped into secondary places, as far as this world-movement 
is concerned, if they have not the great mission of Christ and His 
Church clearly before them. 

The second reason why theological institutions which do not 
emphasize missionary teaching have failed in their instruction, is 
because they will send out to the churches men who are not mis- 
sionary pastors; and certainly in this day, with our conception of 
the Church, it is a crime against the Church to furnish it with any 
man who has not been well prepared in missionary exegesis. 
These two points would indicate that unless there is adequate pro- 
vision made for missionary instruction, the seminary has failed in 
its full and best mission. 

II. My second proposition is that the study of missions must 


543 


544 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


be in the regular course of the seminary. It must be a distinct part 
of the seminary curriculum. There are three other ways in which 
we may convey missionary intelligence to our students. The first 
is that of voluntary mission study classes. Mr. Mott spoke of those 
yesterday. They are doing a magnificent work, teaching not only 
seminary men but 12,000 college and university students of our 
country and Canada. Mr. Mott stated that the purpose of this course 
is to give stimulation to the progressive study of missions. You will 
recognize, however, that student leadership alone will not guarantee 
that the work is systematic or thorough. It may be, or may not be, 
according to the qualifications of the student leader. It provides 
for students a specific course; it wins their interest; it brings them 
into touch with the lives of great missionaries ; it is descriptive and 
inspirational; but it does not make students take hold of mission 
study in that scientific and professional way which is indispensable 
for our seminary work. While there is nothing better in the way 
of inspiring missionary interest, as Mr. Mott suggested, it cannot be 
adequate for our seminaries. 

Another way of imparting such information is through mission- 
ary lectureships. There are seven or eight student lectureships in 
the theological seminaries of our land; they are doing some magnifi- 
cent work and are giving us some excellent monographs on mis- 
sions. But the lectures must be limited by the special field of the 
lecturer, and no one can be satisfied with leaving the missionary 
interests of the seminary to missionary lectureships. 

A third way in which this work can be done is through inciden- 
tal missionary instruction. Recent investigations have elicited inter- 
esting information concerning this. Some seminaries give some- 
thing on the subject in the church history department. Others intro- 
duce missions in the department of New Testament exegesis, and 
still others discuss missions in the homiletical department. 

In some respects, the plan of having a monthly missionary day 
is said to be the best way in which to teach missions incidentally. 
But who of us will say that this wide distribution of missions through 
the seminary departments, and this study of only specific phases of 
missions can be adequate for the presentation of such a great and 
important theme? No student can be expected to gather together 
these fragmentary sections of missionary instruction and combine 
them into one great whole, and thus become imbued with the mission- 
ary spirit. 

III. In the third place, I insist that we must have a special 
chair for missions; we must have regular curriculum work for 
missions, that we may present the same in an adequate and scientific 
way. I would insist that certain fundamental missionary topics be 
in the regular course. It is unfair to put men in any theological 
chair and say that this section of the curriculum shall not be required 
work, I know there are some who will differ on that point, men 


MISSION STUDY IN THE SEMINARY PROGRAM 545 


who would put missions in as elective entirely ; but if we are going 
to meet the demands of the Church, we ought to guarantee that a 
man has a knowledge of missions and is qualified for missionary 
leadership. Unless the seminary guarantees as much as that, it is 
not living up to the demand made upon it to-day. 

I cannot suggest what I believe ought to be required in the 
seminary; but I certainly believe that some such course as Dr. 
Horton’s “The Bible a Missionary Book,” ought to go in as a re- 
quired study in our seminaries. One theological professor advocates 
the introduction of missionary study in the chair of exegesis, and he 
shows the vital relationship of the Bible to missions and mission 
principles. I should also ask for the study of the world-wide eth- 
nology of missions. The students should have a knowledge, derived 
from careful study, of the largest missionary fields, particularly of 
those fields of their own religious body ; and there must be required 
study in our seminaries, if we are to do this work adequately. 

IV. The fourth proposition which I shall have to insist upon 
is this: That there can be no finer investment made by mission 
boards, and the alumni of our seminaries, than to found a chair or 
school of missions in one of their seminaries. When it comes to a 
choice between the average school for special missionary training and 
the founding of a chair of missions in a seminary, I should insist 
that the chair of missions in the seminary is of more vital importance 
to the work than the missionary training school. And when this 
chair of missions is founded it will do more for equipping men for 
the wide missionary work than can be otherwise afforded. So my 
last point of insistence would be that we ought to go before our 
boards of missions and our alumni societies and insist that they 
should look toward the founding of these professorships in our semi- 
naries. As far as I can learn, we have but two such chairs in the 
seminaries of our land. We should arouse ourselves to the large 
missionary work before us, and fulfil the missionary obligation rest- 
ing upon us as seminaries. 

A closing word. Our Master gave the best of His ministerial 
life to the making of apostolic disciples, and we cannot afford to 
neglect our duty to the Church in the making of apostolic men for 
this mission work and sending them out from our seminaries so thor- 
oughly trained for the work that they may reach the whole world 
with the life, power, truth, and presence of Jesus Christ. 


THE MONTHLY MISSIONARY DAY: ITS REASONABLE- 
NESS AND USEFULNESS IN THE SEMINARY 


PROFESSOR W. O. CARVER, D.D., SOUTHERN BAPTIST THEOLOGICAL 
SEMINARY, LOUISVILLE 


OF courRSsE, this missionary day represents only one method of 
teaching a subject which may find expression in some other form 
elsewhere. The reasonableness and usefulness of mission day in the 
theological seminary depends upon the application of the theological 
seminary to the life of the Church, and that can best be determined 
by the conception of the Church itself. There have been two diverse 
conceptions of theological training. The German idea of theological 
education is that it is part of one’s general education. The idea 
which has been most dominant in America is that theological training 
is a part of the method of preparation of church leaders for the 
religious work and life of the Church. Bear in mind the different 
conceptions of the word “Church” in the phraseology of the different 
religious denominations. The Church, I think, is the working or- 
ganization of the Kingdom of Heaven. So that the seminary is 
the training school for church leadership working toward that great 
end. 

Our Louisville Seminary, from its beginning, has had this mis- 
sionary day. It has set apart one day each month for missionary 
work. It was done in the beginning by the organization of a society. 
The society was formed in our seminary when it was located at 
Greenville, S. C., and members were elected to that society for a 
considerable time after the seminary was moved to Louisville. Every 
student who came to the seminary was elected to membership. The 
name of the society has never been changed, but it has taken on a 
somewhat different character since it has been in Louisville. 

Dr. Broadus said once, in my hearing, that whenever the South- 
ern Baptist Theological Seminary did not follow its most sacred 
mission he would sever his connection with it. Ata recent meeting, 
President Mullins, of our seminary, said that the seminary is an 
institution of the Kingdom of God. That being true, it is desirable 
that this great conception of missions should be made prominent in 
the seminaries. So we have the seminary mission day. No classes 
meet on that date. Every professor strives zealously to guard that 
day. If he has lost lectures and wants to make them up, it is not 


546 


THE MONTHLY MISSIONARY DAY IN THE SEMINARY 547 


taken advantage of, although the temptation may be great to take 
them up in an hour or so on that day. We have reports of the work 
of the missionary society, because we feel that we can thus locate the 
emphasis which justly belongs to the missionary situation. That 
does not mean that we are going to diminish, but rather that we 
increase, the mission instruction in all the departments; and it is 
understood that any professor who understands his business cannot 
do it without touching on missions; surely it cannot be done in 
exegesis. So prominent are missions in church history that our 
professor found it difficult to find a method of teaching missions in 
a separate department. This mission day helps the minister to put 
things in the proper place in his own ministry. It may be that his 
ministry is to be in a foreign land, or in his own land; but whatever 
the place is, it puts him in the right attitude toward missions. 

Another line of work which our society does is that of finding 
men who are willing to work, and the finding of work for those 
who are willing to engage in it. In most seminaries this devolves 
upon the students, and causes an unnecessary amount of labor. With 
us it is attended to by the executive committee, who report from 
month to month what they have done. It serves also to bring our 
students in contact with the missionary, that they may see what is 
being done by our representatives at home and abroad. The work 
of the Sunday-school Board is brought up from time to time before 
this missionary society, and the students get acquainted with the mis- 
sionary organizations in which our seminary is interested. 

Then this mission day serves as a place for the missionary at 
home to get acquainted with the young men preparing for missionary 
work either at home or abroad. It also helps the student in the 
seminary to determine that question of place to which attention was 
called a moment ago. There have been a number of men who, on 
the monthly missionary day, have found light on this question for 
the first time, and have then seriously considered the question of 
becoming foreign missionaries. 

We have other prominent representatives of our work speak 
before our missionary society, and, as a consequence, the members 
get acquainted with the great Western fields, and may feel glad to 
go in that direction. We likewise seek to have representatives of 
other seminaries with us, so that our students may get acquainted 
with the missionary organizations at other institutions from the 
representatives of these organizations. 

I have said that this day was only one of the methods by which 
the cause can be furthered. We believe that it is not necessary to 
take anything from any of the classes. We do not have this take 
the place of anything; it holds a place of its own and serves to give 
the emphasis of the entire institutional life of the seminary to mis- 
sions and to put before the students their duty in this great enter- 
prise. 


RELATION OF THE SEMINARY TO THE MISSION FIELD 
PROFESSOR CHARLES R. ERDMAN, D.D., PRINCETON SEMINARY 


ONE wHo has been a theological professor for the extended pe- 
riod of four weeks feels the delicacy of taking part in the discussion . 
of what seems to be a theme of supreme importance to most of our 
missions. 

I. At the outset let me speak on the opportunity of the semi- 
nary in its relationship to missions. That word “opportunity” sug- 
gests ‘“‘possibility ;’ it suggests what the seminary should be, rather 
than what it has been or is. I should say that one relation of the 
theological seminary to foreign fields is that of an opportunity to 
secure recruits for the foreign field. That opportunity has been 
treated in no small measure here. In a recent article, Mr. Beach 
has reminded us that the Student Volunteer Movement had its fore- 
runner in a society established ninety-eight years ago, called “The 
Brethren.” That society was organized, not for the purpose of 
sending men to the foreign fields, but for the purpose of going. 
The society had as one of the articles in its constitution a statement 
that no man was eligible to membership if there was any circum- 
stance which rendered it impracticable for him to go as a missionary 
to the heathen world. Andover Seminary had strong members of 
this society in it. And then our old Inter-Seminary Missionary 
Alliance was also said to be a kind of forerunner of the Student 
Volunteer Movement. We are all ready to grant at this Convention 
that the seminaries should be the recruiting ground for volunteers. 
If in any Protestant seminary we have less volunteers than we had 
ten or fifteen years ago, it is not the fault of the Student Volunteer 
Movement. Is not the trouble due to our seminaries? I think 
that we all realize that there should be no place where the spirit 
of missions should so continually be brought to bear upon the stu- 
dent as in the theological seminary. We should not feel as some 
of us felt in those dark days long ago, when we were undergradu- 
ates, that the seminary students who were expecting to be missiona- 
ries were extraordinary men. We should rather feel that the man 
who is going to stay at home is the extraordinary man, because he 
must be able to give some good reason why he is to stay. 

I have a wealthy friend in Paris who is spending his money not 
very wisely, but not very wickedly. Some of his acquaintances sug- 

548 


RELATION OF THE SEMINARY TO THE MISSION FIELD 549 


gested to him that it would help him socially and give him more 
prestige, if he could go to America and induce President Roosevelt 
to appoint him as a member of our American Embassy in Paris. 
So he came to Washington and went to see the President, who 
very kindly granted him an audience. He spoke the little speech 
that he had prepared to give, beginning by saying: “I think that 
I could serve my country perhaps, if I should have this appointment 
in Paris ” President Roosevelt spoke right up, as he is apt to 
do, and said: “My young friend, a man desiring to serve his coun- 
try does not begin by saying where he is going to serve.” And this 
is the spirit that should prevail in the seminaries. Seminary students 
ought to feel that they are going to serve Jesus Christ wherever 
His Spirit leads them, not in an easy place of their own choosing. 

II. In the second place, theological seminaries should be the 
great training schools for missionary volunteers. But some of you 
say that it is the training school for pastors who are going to labor 
in our home land, and not for missionaries to foreign lands. I be- 
lieve that special missionary training schools may do admirable 
work; but I sometimes feel that if our seminaries did as much as 
they ought to do, there would hardly be such a demand for these 
schools as now exists. I have in mind a man who knows all about 
seminary work, to whom a learned judge once said: “I want to 
say this thing. Theological seminaries teach everything but the 
Bible, and teach young men to do everything but to preach.” What 
he might more truly have said is something like this: ‘They teach 
young men how to do everything but how to go into all the world 
and preach the Gospel.” 

In this matter of training much can be done through lecture 
courses. Mr. John R. Mott delivered a course of lectures in several 
of our theological seminaries. That course has been printed in a 
book, and I want to suggest to every theological professor here to 
see whether he cannot get Mr. Mott’s book, “The Pastor and Mod- 
ern Missions,” into the hands of every student in his seminary. 
What a help it would be if that little book were placed in the library 
of every member of the graduating class in our seminaries. And 
we must do all we can to train volunteers in our mission study classes. 
Admirable work is being done. A few years ago, at Princeton Semi- 
nary, we had hardly any systematic study of missions, but within 
four years an average of eighty men have taken up the study of 
missions. Above all else, every seminary should have a chair of 
missions, if it is to be successful in the study of missionary work and 
in training volunteers. It has been created in some. I rejoice that 
Mr. Beach has been selected to go to Yale, and there take the Chair 
of the Theory and Practice of Missions, and I hope every seminary 
will have the chair described in just that way. 

III. In the third place, and more briefly, the seminary is obvi- 
ously the armory and arsenal of the missionary volunteer. It is the 


§50 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


place where he must receive the weapons that he has to use in his 
work, if he is to be efficient in the foreign field. I remember a man 
who was asked how it was that the Japanese so easily defeated the 
Chinese in 1894-5, and he went into a long discourse on the theo- 
retical grounds, and then said suddenly, “I know of one consignment 
of cartridges of American manufacture sent to the Chinese that you 
couldn’t have exploded with a sledge hammer.” And that is what 
is the matter with the seminaries. They let young men go out to the 
field who are not prepared, who do not have weapons suitable for 
use in China and Japan. Of course, missionaries teach the same 
kind of Gospel that we all teach; but a young missionary must 
believe with his whole heart that men are lost without Christ; he 
must believe in regeneration, in the power of the Holy Spirit, in 
the Christ who died for sinners; he must believe that He lives. The 
seminary must be the arsenal or armory of the missionary volunteer 
which furnishes him these weapons; it must be a fortress to protect 
the base of supplies. After all, great responsibility is going to rest 
on the home pastor, and on the seminary depends what the pastor in 
the home land will be, and whether our students go out unprepared 
for missions. 

IV. What can we do, then, to establish and maintain such an 
ideal relationship between the seminary and the foreign field as 
should exist? First, we must change our seminary curriculum so that 
it includes missionary instruction. I hesitate to displace anything al- 
ready in the course, as it is a hard thing to do. Yet if it cannot be 
done by conference, let us shut our eyes and draw the line, and elimi- 
nate something from each study. The Church will rejoice if we sub- 
tract a few hours from each study in order to devote them to the sub- 
ject that we feel must have a place in our seminaries. Again, let us 
see what we can do to stimulate the highest possible spiritual devotion 
to Jesus Christ; for when the young men of our seminaries yield 
themselves wholly to His service we will not have any lack in the 
number of volunteers, and the young men will graduate feeling they 
have the whole Bible for their staff, that they have the whole Christ 
for their Sovereign, and the whole world for their field. 


THE SEMINARY AS A RECRUITING GROUND FOR 
MISSIONARY STATESMEN 


PROFESSOR ROBERT K. MASSEY, D.D., ALEXANDRIA SEMINARY 


I NEED not say much as to what constitutes missionary states- 
men in the few minutes in which I must treat this part of the theme. 
Missionary statesmen must be men of conviction; they must be men 
of tolerance. They must have conviction strong enough to lead 


THE SEMINARY AS A RECRUITING GROUND 55! 


wherever God points, and for the trials to which their faith will be 
put. They must be men, not of indifference, but of a tolerance that 
comes from the broad, human sympathy with men of other races 
than their own and that is grounded on the conviction that the truth 
will prevail. The missionary statesman must have vision. He must 
have an insight that enables him to distinguish between the passing 
noise of popular clamor and the ground-swell of the changing of 
the civilization of the great peoples. He must be able to interpret 
the lessons of history as it is unrolled before his eyes. He must have 
a wise patience that builds not for to-day, nor for to-morrow, but 
for all time. Such men are missionary statesmen. Of the pressing 
need for such missionaries at the present time there is no question. 
We need strong men to face the conditions that confront us because 
of the world changes going on in India, China, and Japan. 

I have been asked to speak more particularly on what my own 
seminary has done in this way; so I trust that you will pardon me, 
and that it will not seem to be egotism, if I lay emphasis upon the 
graduates of my own institution. I mention first what its contribution 
has been to the mission cause; then I will seek to state the causes 
that have produced these results, and finally, will try to indicate how 
this force may be developed in all seminaries. 

I. First, we will note some of the facts. From Alexandria 
Seminary have gone forth men who have laid the foundation of 
the missions of the Episcopal Church in Greece, China, Africa, 
Japan, and Brazil. There have been indeed, let me hasten to say, 
men from other seminaries who aided in manning these missions. 
Among these men that may be called missionary statesmen I would 
mention first Dr. J. H. Hill, who in 1830 went to Greece and labored 
there more than fifty years. His schools furnished the foundation 
upon which the whole educational system of modern Greece is built. 
William J. Boone, M.D., who went to China from Batavia, in 1840, 
is perhaps the most striking personality among all the missionaries 
of Alexandria. He laid there the wide, broad, true foundation upon 
which the Church has since developed. And of those in recent years, 
I mention John Addison Ingle, the first missionary bishop to Han- 
kow, who went to China in 1891. His lamented death thirteen years 
afterward cut short a career of eminent promise. Had he lived, he 
would have been one of the most successful missionaries of modern 
times. He has left lasting impressions of our work in that great 
field. I may mention Bishop Kipp, who in 1853 went to California 
and organized our work there; and that strong man of more recent 
years, Bishop Funston, who is building wisely and strongly 
for the Kingdom of God. And Dr. Lloyd, who declined the bish- 
opric of our Church three times in order that he might continue to 
direct the missionary operations of our Church, has shown you what 
an estimate he places on statesmanship in this particular line of work. 
Since the missionary spirit first manifested itself in Alexandria, some 


552 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


seventy odd years ago, sixty-three men have gone forth to foreign 
fields, and that spirit has not abated, we are glad to say. 

II. Let us, in the second place, ask what has given this mis- 
sionary impulse, and what is helping to sustain it? We owe to the 
faculty first the tone which has entered into the mission work—to the 
seminary faculty and to Bishop Mott, who announced in 1839 
that he would rather that the seminary should send out men to the 
ends of the earth than fill the pulpits of our land. There must be 
that missionary spirit about the seminary which is at once the spirit 
of conviction and the spirit of service; -the spirit of conviction that 
gives the foundation upon which intelligent decisions are based; 
the spirit of service, not seeking for honors or reward, but seeking 
to toil where the toil is hardest and the night is darkest. The fac- 
ulty’s attitude on missions will ultimately determine the attitude of 
any seminary. If we place in our own lives this great objective, then 
the spirit of conviction and the spirit of service will dominate our 
institutions and will send forth men of clear conviction for service 
at home and abroad, missionary statesmen for the Church of God 
on earth. 


| QUESTIONS 


Q. I recognize the very great necessity of what has been said 
regarding giving mission study a required place in the curriculum. 
But how shall we go about getting this place—by displacing some 
of the other prescribed studies in the course, or by adding it to them? 
A. I can only answer the question by stating what we do in our 
own institution. The course is crowded, yet I think one required 
study a year for a full term would be all that is necessary. In our 
three years of work it seems to me that we should have one subject 
each year on missions. In the Cumberland Presbyterian Seminary 
at Lebanon, Dr. Bell teaches missions just as any other teacher does 
his work. They have found room for it in the course, and have 
found it very helpful. 

Q. What is the required time in that seminary? A. It is 
ninety hours per year, and is required work. Another method which 
Kentucky Theological has is that the main missionary themes are 
treated by members of the faculty who have made a careful study of 
those subjects. Union Seminary, of Richmond, gives up the first 
Monday in each month and the second, third and fourth Monday 
evenings to missions. On those days they have speakers present, 
generally their own returned missionaries. The mission day at 
Sewanee is observed as at Union, with the exception that when 
they do not have a speaker from the mission field, two or more of 


— 


QUESTIONS 553 


the students are required to read a paper on some field, and they 
are then discussed. 

Q. How do you observe the mission day at Louisville? A. 
Our meeting begins at ten o’clock in the morning. There are de- 
votional exercises led by the president, or by another one of the 
professors who acts as an assistant president. That occupies some- 
thing like half an hour. Then follow reports of the secretary and 
treasurer and a report of the work of the executive committee during 
the month in the city. After that addresses are delivered by some 
prominent speaker, or sometimes by two or more on special occa- 
sions. 

Q. May I ask if there is any other theological representative 
here whose seminary has a custom like this? A. Kentucky Presby- 
terian Theological Seminary has observed mission day from the be- 
ginning of its history. Our method of observing it is not precisely 
like that described by Dr. Carver, inasmuch as we confine our work 
more to the state missions. Our students are required to attend and 
to read papers upon specific subjects relative to the general work 
considered on the day. 


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CONFERENCE OF PROFESSORS IN COLLEGES 
AND UNIVERSITIES 


The Importance of Interesting Our Students in the 
Missionary Enterprise 

The Reasonableness of Expecting the Co-operation of 
a College or University Faculty in Arousing or 
Fostering the Missionary Spirit 

How to Indoctrinate Students with the Missionary 
Spirit Before They Enter College 

What has been Done by Two Institutions to Further 
Missions 
By Mount Holyoke 
By Ohio Wesleyan University 

Professorial Opportunities for Exerting a Christian and 
Missionary Influence 


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THE IMPORTANCE OF INTERESTING OUR STUDENTS 
IN THE MISSIONARY ENTERPRISE 


PROFESSOR EDWARD C. MOORE, PH.D., D.D., HARVARD UNIVERSITY 


I HAVE been asked, in the first few minutes of this conference, 
to say a word touching the topic, “The Importance of Interesting 
Our Students in the Missionary Enterprise.’’ That importance seems 
to me to lie in the fact that the missionary enterprise has, in most 
places, already reached the pass—in all places it will, before long, 
have reached the stage—in which it calls out the best powers of 
the best men, the largest training, the most thorough understanding, 
of our time, that missions may have their place in this great move- 
ment of our time. On the one hand, it calls out the best powers of 
the best trained men; so also, it seems to me, that only those men 
will be able to take the guidance and receive the task which the 
missionary work of our day imposes. I should like to group what 
I have to say about three main points. 

And first, the relation of missions to progress in commerce, in 
philanthropy, in charity, in reform, in learning. What is the relation 
of religion—what is the relation of the propaganda for the Christian 
religion to this great Movement? It used to be the reproach of 
missions in the minds of many who objected to that work, that its 
advocates went out into the world interested only in imparting their 
view of the universe, their own theology to these others, interested 
in caring at most for their souls, and that they concerned themselves 
very little about the state of those men in this world. They cared very 
little for charity, for philanthropy, for reform, for the amelioration of 
obvious and great evils among the nations. However true that may 
have been in the past—I doubt whether it was ever true on any such 
scale as has been alleged—I make bold to say that the risk of our 
missionary work at the present moment is precisely the contrary of 
that. So far have our missions become the center of activity for char- 
ity, reform, philanthropy, education, the dissemination of arts and 
sciences, and Western civilization, that we are in danger of losing 
the spiritual point of view, the religious factor which is the center- 
piece of the whole enterprise. But the same thing has happened to 
our churches here at home. From having been alleged to have been 
once interested only in the salvation of men’s souls, they are to-day 
become such prominent factors in the development of character and 


557 


558 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


philanthropy, in the work of reform, in the amelioration of man’s 
condition in this life, that we are conscious in our own Christian 
communities, and in our own churches, of the loss of the sense of 
that which is the center of the whole endeavor. 

And after all when we speak and think, do we not realize that 
we here in our own country bank upon things in civilization, in en- 
lightenment, in all the arts, in government, which our fathers 
achieved by a moral earnestness whereof the secret was the religious 
life? And when we are earnest with ourselves, we realize that 
neither could they have achieved those things, nor can we maintain 
them, without a moral earnestness whereof the secret is in the re- 
ligious life of men. We here in the United States cannot maintain 
the civilization which is conferred upon us without that spiritual 
thing for which the Church and the Gospel of God in our Lord and 
Savior Jesus Christ stands. And if that be true, what are you going 
to say of the great world movement of our time in which, whether 
we will or no, we are embarked? Our merchants are carrying their 
goods to every nation in the world; they are opening every nation 
in the world as their markets; and many people are interested in 
carrying hospitals, schools, the knowledge and the instruments for 
the betterment of the economical and social condition of these other 
races over the sea, to the heart of Africa, to China, Japan. Very 
many men are interested in that who will say, “Oh, I am not inter- 
ested in missions.” But my friends, do you imagine that those men 
—brown, or black, or any other color—can do for themselves, or 
that we can do for them what we cannot do for our ownselves, 
namely, make this civilization, this reform, this education in- 
nocuous and even useful to them, save that along with all other 
things which we indeed take joy in conferring upon them, we 
are prepared with zeal and conviction to strive also to confer that 
thing which we,. when we are earnest, realize to have been the center 
and the power of it all? If there is one thing which the history of 
the contact of the white race with the other races shows, it is this: 
that in so far as that contact is merely commercial, it is a curse; 
in so far as we merely confer a secular education, it is a curse; in so 
far as we merely minister to the outward life of those men, we do 
them injury and not good. Since we are launched upon conferring 
all these other things, we must confer upon them as we can—and 
may God help us to do better than we ever have—that religion of 
our Lord and Savior Jesus Christ, that spiritual power, that in- 
fluence central to the moral life of men, which is far and away the 
best thing that the history of our race in the grace of God in all the 
ages of the past has conferred upon us. 

And in the second place, when we ask ourselves about our rela- 
tion to the faiths of these men, we cannot go to them imagining that 
they have none. We are face to face with religions far older than 
our own, of dignity and greatness, of much insight, of truth, as those 


INTERESTING STUDENTS IN MISSIONS 559 


religions are expressed in the writings of their great exponents in 
times past. We do not go to them with the Pharisaism which would 
say, you know nothing at all, we know everything. We do not go to 
them as if we claimed that the religion of Christ had done for us 
what it ought to have done. With other ears, I take it, we hear 
nowadays those words of Paul, God “hath made of one blood all na- 
tions of men.” And again, hear him say: “Though he be not far 
from every one of us: for in him we live, and move, and have our 
being.” If we look thus with reverence on the inside of this truth 
which other races and other faiths than our own have had, we must 
also look in deep humiliation upon the history of our own race and 
at the face of Christendom, and say, “Oh, God, forgive us for our 
sins, that we, in the light of so great a Gospel, in Thy Son Jesus 
Christ, have yet made men the world over to blaspheme Thy name, 
to curse our faith, because of cruelty and perfidy and licentiousness, 
and all the vices and the evil which the representatives of our own 
Christian civilization have done upon the shores of other nations 
whithersoever they have gone.” 

But the fact that we revere the truth which those men have on 
the one hand, and on the other must confess for ourselves how far 
we have fallen short of being the true exponents of it, should not 
close our mouths, should not make us say that we have no message 
for them. If that message has not wrought in us that which it 
ought, then is it not the more incumbent on us to go and say to these 
men: “Here is the message of the eternal God in Christ, His Son, 
your Lord and ours; we have not made good work of it ourselves— 
not such work as we should—but we would join hands with you; 
join hands with us. We would not withhold from you that which 
we have not been worthy of in greater measure for ourselves. Let 
Christ work in you. Work with us, and we in love will work with 
you.” For after all, immeasurably greater than any lesson we could 
teach, than any gift we could confer, is the secret life which is in 
God through Christ. 

And that leads me, in the last place, to say that every student 
knows, when he stops to think, how much our Christendom has yet 
to await in its interpretation, whether in the forms of thought or 
conduct—has yet to receive from these other nations when they make 
the Gospel of God in Jesus Christ their own. How was it in the first 
great missionary era in the history of Christianity? A little Jew 
heard one calling, “Come over into Macedonia and help us.” He 
crossed the Hellespont, became the forerunner of men like himself 
who went all up and down that Greco-Roman world, the basin of 
the Mediterranean, and with their work inside of 250 years Chris- 
tianity had ceased to be a sect of Judaism. It had become a new 
world faith—the faith of the world, as it then was, the world of 
cultivation, the world of power, the world of wealth, the world which 
governed things. Yes, but was that all? What had that world con- 


560 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ferred upon Christianity? Why the Greek learning of those to whom 
missionaries went, conferred upon Christianity the forms for the ex- 
pression of its thought. The institutions of the Roman world con- 
ferred upon it the forms for the expression of its life; and out of 
the composition of the spiritual impulse which Christianity was ‘with 
those elements of the ancient world came both the forms of faith 
and practice which ruled the world for more than a thousand years. 
That was the Greek gift and the Roman gift to Christ’s Christianity. 

But even more transparently, how was it with the second great 
period of the history of missions? Those monks who went out from 
the Roman Church to bear the Gospel to our ancestors, the godless 
host of heathen swarming over the Northern Sea, their thought was 
to bring to them the Gospel, and they did. But what did our fathers 
bring to the Gospel? They brought the Teutonic spirit. They 
brought the sense of religion as the secret life of man, the relation 
of one soul to one father, God. They brought the instinct of lib- 
erty, and it was because of the gift of the Teuton to Christ’s frater- 
nity that we are Protestants at all. 

And now we stand at the end of the third great period of Chris- 
tian missions, the end of the beginning, the end of a century—it is 
but 110 years; the end of this beginning wherein men of every Chris- 
tian race and every Christian form of faith have borne that faith 
to every nation on the face of this old world. We have given them 
that thing. And we are at the beginning, believe me, of the period 
in which they are to assimilate that faith to their own national con- 
ditions, thought, and life; to their own racial purposes and hopes; 
to interpret it, the Japanese as the Japanese man may, the Chinese 
as the Chinese may, the Hindu as the Hindu will. And when they 
have thus interpreted it, they are to confer on us—things move so 
fast that even you and I may see it—they are to confer on your 
children and on mine an interpretation of Christian thought and 
life, which is not the old Greek and Roman one, which is not even 
our ancestral Teutonic one, but which is made up of the contribution 
of all the great races, with their wealth of intelligence and energy, 
the wide world over, and is to make Christianity a greater thing by 
far than it has ever been hitherto. That is the goal of the mission- 
ary age, the goal ofttimes I know undreamed; a goal, it may be pos- 
sible, unsought ; a goal which will pursue us and which we will get 
whether we seek it or not, but which when we view it with large 
mind and quickened soul, we see as a gift so great that we had not 
dreamed of it, we had not dared to believe in so splendid a future for 
Christianity. It is not the projection of the forms of the past on all 
those races and on all the ages, but the Christianity of Christ, trans- 
formed for all the nations and for all ages and blessing every one 
of us in this new wealth of grace and in this new light and power. 

And you tell me that for that work a man of mediocre training 
and of moderate ability will do? God knows that He has His place 


COLLEGE FACULTIES AND THE MISSIONARY SPIRIT 561 


for such; but I say the best man is none too good for God, and none 
too good for the great task I have defined. Never was there so great 
a need, never so great a chance for any man as in the foreign mission 
field to-day. 


THE REASONABLENESS OF EXPECTING THE CO-OP- 
ERATION OF A COLLEGE OR UNIVERSITY FAC- 
ULTY IN AROUSING OR FOSTERING THE MISSION- 
ARY SPIRIT 


PRESIDENT HENRY CHURCHILL KING, D.D., OBERLIN 

I am nor responsible for the length of my subject, and yet it 
is pretty precise after all. I have studied the increase in missionary 
interest in our colleges in the last few years, and I say that the boards 
of trustees of colleges and the members of university faculties, 
whether they like it or not, are face to face with this question. It is 
with us. The only problem, so far as we are concerned, is what 
attitude we are to take toward it, whether it shall be an attitude that 
will strengthen and foster the missionary spirit, or an attitude of 
opposition. 

I suppose it is reasonable to expect co-operation from a college 
or university faculty, provided the missionary spirit is of genuine 
educative value ; that is to say, provided that it falls in with the true 
aim of the college and university, furthers the positive influences that 
the college seeks to bring to bear upon its students, and does some- 
thing toward meeting the needs and lacks to which the college and 
university are liable. I think the whole answer to my question might 
be put, perhaps, in a single quotation, ““Man grows with the greatness 
of his purposes.” I do not know where we should turn our students 
for greater purposes than those which are wrapped up in the mission- 
ary cause. Professor James, in speaking of what he calls the pruden- 
tial hierarchy, uses language something like this: “The tramp lives 
from hour to hour; the Bohemian from day to day; the bachelor 
plans for a single life; the father for a family and a generation; the 
patriot for a nation and the generations; the philosopher and saint, 
for humanity and eternity.” And I do not know a single place to 
which we could so certainly turn the attention of our students where 
they might find concrete embodiment of this spirit that looks to 
humanity and eternity so surely as to the missionary cause. 

I want, then, briefly to give four reasons why it seems to me 
that it is reasonable to expect the co-operation of college and ‘uni- 
versity faculties in fostering the missionary spirit among their stu- 
dents. 


562 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


I. In the first place, one of the greatest dangers to the student 
life, it seems to me, is the self-centered spirit. We have taken out 
of the country a choice selected number of young men and women 
to set them aside from the ordinary productive activities of life and 
to simply turn them in toward the development of their own selves, 
toward adding power and knowledge and efficiency to their own 
selves ; and that process is never without its great attendant danger, 
that the student shall end by being self-centered and forget that the 
only reason why he has any business to be here at all is that he may 
count the more in the years that are to follow. Now it is of the 
highest possible value that into the very midst of the college life you 
should be able to inject a spirit that will help to save him from this 
great constant danger of student life, the danger of a self-centered 
life. I do not know anything that meets in so large and vital and 
definite a fashion this need and helps us to guard against this danger 
as the missionary spirit, in which men are asked to share, in wholly 
unselfish ways, with those concerning whom they can have no selfish 
motive, the best that they know. I have deliberately planned to bring » 
into our own college year, in immediate connection with the Day of 
Prayer for Colleges, that meeting in the chapel at which we purpose 
to raise the whole sum that is to become our help in the foreign mis- 
sionary field. I am afraid even of this self-centered spirit in the 
religious life, and I want to be sure that the emotions that are stirred 
in the religious meeting shall find their way out into this expressive 
activity that means sacrifice for others. 

II. And in the second place, there is always danger in the 
college and university life of the smothering of the highest interests. 
I do not mean more danger for the college student than for others, 
but that danger is present for us ‘all. President Pritchett, in the 
preface to his little book, just out, on ““What is Religion?” notes that 
while the college student to-day is not naturally less religious than 
his father, he has not had the religious counsel that his father had, 
that brought again and again to him the religious motive. He says 
that he is set in the midst of that current of what John Ray calls 
“the passion of material comfort,” to the disregard and denial of. 
every ideal interest, as though the attainment of the conventional 
standard of comfort were the whole importance of human life. Now 
in the midst of these distractions, the cares of the world, the deceit- 
fulness of riches, the lust for other things, our students like all the 
rest, stand. And the question whether they are going after all to 
go out from their college courses actually more useful citizens de- 
pends almost wholly upon whether in the midst of their education 
you are going to succeed in keeping these higher interests alive and 
mighty with them. I am sure it is possible for a man to go out from 
a college or university positively worth less to the world than he was 
the day he entered it; and that will actually happen, if you have not 
succeeded in putting into him great convictions and great ideals, 


COLLEGE FACULTIES AND THE MISSIONARY SPIRIT 563 


You have got to have under the life of the student the great mo- 
tives of religion. It seems to me that the great contribution that 
the missionary spirit gives to us in this task that we have to under- 
take for our students is just this, that it expresses most aggressively 
and most vigorously the religious spirit, and let us be very certain 
of it. 

Faber is quite right when he says, “Religion is the supreme fac- 
tor in the organizing and regulating of individual and collective 
social life.” As educators, we certainly make a great mistake if for 
a moment we leave out of question the fact that the religious interest 
is a fundamental interest underlying everything else that is worth 
while. Just look at that American who, speaking simply yet as a 
philosopher, says something like this: “No man who gives himself 
to a cause can help believing in that cause. And this belief, be his 
creed what it may, partakes always of the nature of a religion.” 
That is to say, a faith essentially religious underlies all work worth 
doing. It is quite as true to say that a faith essentially religious 
underlies all strenuous moral endeavor; for Martineau is surely 
right when he insists that nothing but the majesty of God and the 
power of the world to come can maintain the peace, the order, and 
serenity of our minds, the peace and sanctity of our homes, the spirit 
of patience and tender mercy in our lives. And it underlies not 
less all social service of an earnest character, for no man is going 
finally to sacrifice himself greatly where he does not believe that 
men are worth the sacrifice. You have got to have large belief con- 
cerning men and God to give yourself unstintedly in social service. 
That is to say, religion is the supreme factor in the organizing and 
regulating of our individual and collective life. Now I assert that 
if we are to keep that in the center of the life of the college or uni- 
versity, we may not be careless upon this point as to whether a man 
shall retain that religious spirit. And, as I was saying, the great con- 
tribution that it seems to me the cause of missions has to make at 
this point is that it gives to this scientific age the laboratory method. 
In general, it says: “Here, you may test what the mission spirit 
means, and what it is, and what it can accomplish; you can see it put 
into acts, and you can follow it out and you can test it in its work- 
ings ; and you can know, therefore, what Christianity is, as you can 
know it nowhere else. 

III. A third reason why the college or university faculty may 
reasonably be expected to encourage the missionary spirit is because 
it will help to meet, perhaps, the greatest of all the needs that the 
college student has, help definitely to train to social consciousness 
and social efficiency. I do not know how the educator can look his 
problem squarely in the face, whether he belongs to a state or to a 
privately endowed institution, without frankly admitting to himself 
that if he is not sending forth into the country those who are going 
to contribute to society, toward its actual upbuilding—men of the 


564 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


social consciousness and of social efficiency—that he is failing in his 
fundamental work. Or to put it differently, the goal toward which 
civilization moves, as Professor Giddings says, is a rational and 
ethical democracy; that is, Christ’s civilization of brotherly men; 
that is, the setting up of the Kingdom of God. And this precise aim 
is the definite and great aim of the cause of missions. There is no 
work of co-operation in the world that I know of quite so great as 
this cause of missions, that calls together men of all nations and of — 
all denominations, in the sharing and the fusing of their efforts, to 
share their very best with all their fellows and to bring on the high- 
est in the inner life of all. 

IV. I must add, in a single word, the fourth reason why it 
seems to me the college and university faculties may be reasonably 
expected to help to arouse and to foster the missionary spirit, name- 
ly, because the cause of missions means the conquest of the world by 
the world’s greatest personality. So far as I am concerned, educa- 
tion does not mean very much to me after the personal elements are 
withdrawn; and I know of no men that are so promptly responsive 
to the personal as the college student. He knows what personal fel- 
lowships, what personal loyalties mean; he knows how great is the 
contribution that personal lives have been able to make to his. Now 
when you are able to say that in the cause of missions you have to 
do with the conquest of the world by the world’s greatest personality 
—and that is the simple literal truth, so far as I can understand it— 
you have said thereby that you have to do in missions with the most 
vital, the most priceless, and the most inclusive of all conquests. It 
seems to me impossible that the college student, with his feeling for 
personality, should not find the best in his life furthered by that. 


HOW TO INDOCTRINATE STUDENTS WITH THE MIS- 
SIONARY SPIRIT BEFORE THEY ENTER COLLEGE 


PRINCIPAL W. M. IRVINE, PH.D., MERCERSBURG ACADEMY 


THE BEsT definition I have ever heard of education was given 
by Dr. Henry Van Dyke, of Princeton, to the boys at Mercersburg 
last year. When he preached to them, he said, “Education is teach- 
ing a man to use all of his resources.” The criticism was raised in 
connection with this high ideal by a Rhodes scholar who, in writing 
for one of our leading magazines from Oxford, said that American 
institutions have several things yet to learn in the molding of their 
boys. And he emphasized two things particularly. Said he: “If 
you speak to a young man bred in the universities of Oxford, or 
Cambridge, or Edinburgh, or where you will in the British Isles, 


INDOCTRINATING STUDENTS WITH A MISSIONARY SPIRIT 565 


about a masterpiece in art, of some of the great painters, he will 
understand you, and he can give you a criticism that is appreciative. 
If you speak to him about the great compositions in music, he there 
can meet you half way.’ But he went on to say, ‘““How many stu- 
dents in the average American college know one thing about the 
great artists and their work, and the great musicians and their 
work ?” 

It was my privilege last summer, when I visited the preparatory 
schools of Eton, Rugby, Harrow, etc., to see these things exempli- 
fied. At each school I was taken into what they call their Art 
School. Their Art School! And I was thoroughly surprised. For 
instance, at St. Paul’s there were divisions of fellows preparing for 
the English army; other divisions were preparing for Oxford, for 
Cambridge, and for the English navy in their examinations; and in 
the Art School there was one class of boys drawing from nature, 
another class filling in with water colors; and the medical class, 
much to my astonishment, were drawing the parts of the human 
body—not only drawing it correctly, but giving the correct name of 
each part of the anatomy. Then I understood what that man meant 
in that criticism on American methods. 

It seems to me, as I have sat in this Convention, that we have 
been at fault in certain other respects, notably in the education of 
the heart. You and I have sat in college chapels where the preacher 
preached—to what? To the brain, and he never touched the heart. 
Many a sermon have we heard of that type. Our boys should be 
taught as the heathen are educated. When a heathen, we are told, 
in a certain form of religion of the East, makes a prayer to the god, 
what does he do? He gives his gifts, and that is part of the wor- 
ship. We know that the American boy, for brightness, for courage, 
and for the high class of his heart and his mind cannot be surpassed 
by any other boy in the world. 

I am to speak on the one topic how to interest not only boys, 
but girls also in preparatory schools in this work. There are two 
things to do: First, set forth the needs of the work; second, put in 
the challenge. We know that the American student, if he sees what 
is right and is convinced that it is right, always has courage in his 
heart to go forward and do it. Take this great Movement which 
has drawn us here together. I knew “Bobby” Wilder. He and I 
were boys in college together, and I shall never forget, twenty years 
ago at Princeton, as we walked arm in arm across the campus, or as 
we attended a meeting of the Young Men’s Christian Association, 
in speaking of and praying for missions, the look in his eyes, the 
earnestness in his countenance. What did he do? In that meeting 
at Northfield in 1886, where the “ten nations” met, he simply set 
forth the need. Then he traveled through the colleges far and wide 
and made an appeal. He challenged the young men of the country, 
and what figures there are to-day. From the report that Mr. Mott 


566 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


gave us yesterday, thousands have volunteered, and yet more are to 
come. 

I do not intend to theorize in the few minutes that are left to me, 
but I should like to have you bear with me while I tell you of the 
results. And what I say of the American boy only applies with 
stronger emphasis to our American young women. Why? Because 
women have always been in the lead when it comes to sympathy, 
when it comes to giving a life of sweetness and strength; and such 
is the very center of this great question. An old Mercersburg boy 
who had gone out to Japan more than twenty years ago as a mis- 
sionary, had founded a few years ago a college in the north, which 
to-day is said to be one of the best colleges in that section of Japan 
aside from the government colleges. He began in a mud hut with 
four boys as students. When he wrote back to the Board that sent 
him out, they discouraged him; they said that they did not have 
any money, that he was exceeding his authority. But he had grit, 
as Americans generally have, and he stuck to it; and to-day, after 
twenty years, there is an institution there of over 500 students, with 
a magnificent building and a corps of probably twenty-five instruc- 
tors, including the preparatory and seminary departments. That 
man passed over into China, the last province open in China, away 
out on a lake in Hu-nan, in a city where there had been no mission- 
ary. He sent forth an appeal. He was alone, it was just before 
the Boxer Outbreak. He wanted help. He wrote back to his old 
school. I presented that appeal. “Boys,” I said, “here is an old 
Mercersburg boy crying for life.” I set forth as far as I could some 
of the facts. I said, “Now are you willing to help?” All the man 
wanted was sufficient to support a medical missionary to come and 
work side by side with him. Canvassers were sent that evening 
through the dormitories of the school and the money was raised. 
That was in 1902; and when the man was selected—a graduate 
of the University of Chicago and one of the most devoted men that 
it was ever my privilege to look upon—TI really envied him, so fine 
was his spirit. He entered upon his work, and he has been there 
through these four years. On Sunday last the appeal for this year 
was made, and instead of getting $800, the boys subscribed $1,100. 
Three hundred dollars is raised by those boys in their Sunday morn- 
ing collections, and $700 is subscribed by several of the faculty men 
to support the mission and the boys’ school at Yo-chou, in Hu-nan, 
making a grand total of more than $2,000. Not only have the boys 
supported a missionary, but they have done other things for him. 
They sent him a microscope which cost $100 for his bacteriological 
work ; they sent him a stereopticon, by which pictures can be thrown 
on a screen and seen by those who sit in the waiting room of the 
dispensary. They send him magazines in large numbers and sev- 
eral hundred dollars’ worth of medical books for his library. They 
sent him $500 one year ago out of the surplus over his salary of 


INDOCTRINATING STUDENTS WITH A MISSIONARY SPIRIT 567 


$800, and this sum will be spent for supplies for the hospital. He 
wrote me last week that he had some of that money left, and we 
gave him permission to buy a lot with a small house on it opposite 
the hospital, in which he could place his helpers. Those boys are 
being educated by those collections in that school. 

What brought about all this? It is simply because the boys 
had been challenged, and they met the challenge like men; and at 
this day it is upon the heart of every boy that goes out from the 
school, because of the letters from that man, their representative. 
Not only do they pray for him every day in the chapel exercises, 
especially on Sunday at the services, but as his letters come back, 
they are read in the open chapel, they are published in the school 
papers, and his work is emphasized constantly Men come to us 
from time to time by invitation, like Dr. Wherry of Peking, Dr. 
Moore of Tokyo, Mr. Mott, and Mr. Gailey, and many others, who 
speak upon this topic. These men keep alive the fire in the hearts 
of the boys. 

You say, How can it be done? The need is set forth, the chal- 
lenge is put, and then the harvest is gathered. There is an element 
of school pride in this. Several speeches were made on Sunday last, 
in making the appeal, and one man said this: “You and I know 
what it is to have school pride and college pride. We are proud of 
the fact that in forty different colleges and universities last year we 
found Mercersburg boys on ten honor rolls. They were found on 
forty-one university athletic teams, and nine of those teams were cap- 
tained by boys from this school. We are proud of their record in 
dramatics, in literary work, in medical work, in scholarship, and we 
are proud that you fellows have won sixteen championships in 
twenty years, but this is the flower of all our work;” and the boys 
gladly gave. They were appealed to for $800, and they gave $1,100. 
But from a higher motive than that the appeal is made, and there 
were two texts that were generally sent forth, one from the old law 
in Deuteronomy, “Thou shalt open thy hand wide unto thy brother,” 
and the other from the New Testament in the words of the Master, 
“Tt is more blessed to give than to receive.” When we went into the 
Harrow chapel last summer, a boy had just died—a little fellow only 
thirteen years of age. The head master there, Joseph Wood, a grad- 
uate of Baliol College, Oxford, one of the most delightful and ideal 
men for his position, said to me: “The saddest thing of all, when 
you look around at these tablets on the walls of this beautiful chapel, 
is this: here we have tablets to men who have died in India, in the 
British service, old Harrow boys; we have tablets of men who have 
died in South Africa; tablets of men who have died across the sea, 
but here and there is a tablet inscribed, ‘He died at Harrow,’ when 
life is simply beginning. And yet, I constantly emphasize the fact 
that the little fellow who died in his thirteenth or fourteenth year, in 
the sight of God had just as great a work as a man who lives to be 


568 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


aged and passes away.” When we got down in the drawing-room, or. 
art school, the master was showing us different drawings, and he 
turned up a drawing of the little fellow who had died two days 
before. And what do you think it was? It was a knight leaving the 
lists, his sword broken, his hair disheveled, his armor in disorder, and 
he was riding away from the tournament. 

I received a message this morning from our school. Very sud- 
denly a boy yesterday was taken with appendicitis, an operation was 
performed before his parents could arrive, and this morning comes 
a telegram that he has passed away. When a boy dies in school, we 
hold a memorial service for him; we speak of his life, we speak of 
the purpose in his life, and this is the grand thought that goes out 
from the work of the school: “Now is the time. Let every fellow 
do his best. Like a great painting, the canvas may be small; it is 
not the size, it is the color of the life that counts.” That is the spirit 
of this Convention. Therefore set forth the needs, make the appeal, 
ask that the responses be made, because time is precious, and it must 
not be lost. 


WHAT HAS BEEN DONE BY MOUNT: HOLYOKE TO 
FURTHER MISSIONS 


PROFESSOR LOUISE BAIRD WALLACE, M.A., MOUNT HOLYOKE COLLEGE 


“It Is not to taste sweet things, but to do noble and true things 
and vindicate himself under God’s Heaven as a god-made man, that 
the poorest son of Adam dimly longs. Show him the way of doing 
that, the dullest daydrudge kindles into a hero.” So Carlyle 
“awakens the heroic which slumbers in every heart,” and his ex- 
pression recalls one which was very familiar to Mount Holyoke stu- 
dents nearly seventy years ago, “Take hold where no one else will.” 
The founder of the college, Mary Lyon, was herself a heroine, a 
living embodiment of her words. She was blessed with great bodily 
vigor, a keen, powerful intellect, and a deep, broad spirituality. Her 
‘face was uniformly cheerful, often radiant, and her whole being 
seemed to glow with the great love which she bore not only to her 
own students, not only to her own country, but to the whole world. 
Such a burning desire did she have to be of genuine service to 
others, that she sometimes felt “as if she had a fire in her bones.” 

What wonder that so strong and magnetic a personality, full 
of Christian love, should inspire hundreds who came in contact with 
her, or who read her life? What wonder that scores of Mount 
Holyoke’s daughters have been identified with Christian educational 
and medical work in America, Europe, Asia, Africa, and the islands 
of the sea! At first Miss Lyon did not encourage her daughters— 


WHAT HAS BEEN DONE BY MOUNT HOLYOKE 569 


her students—to go to foreign lands ; young ladies had plenty of mis- 
sionary work to do in their own homes, but she hoped that they 
would induce their brothers to go. Apparently she did not dream 
that she would be called upon to give up many of her students and 
also a number of the most valued members of her faculty. 

In 1843, she received a letter asking for some one to go out 
to Persia, and this letter was read in the chapel with the request 
that any one willing to go should write a note to that effect. Within 
an hour forty had responded to this first call to a distant land, and 
one of the briefest notes was the following: 


“Tf counted worthy, I would be willing to go. 
“Fidelia Fiske.” 


The writer of this note was a recent graduate, a member of the 
faculty, and warmly loved by Miss Lyon. It was very hard for her 
to let her go, but she hindered her not at all. With all the ardor of 
her nature, she began to help her make the necessary preparations. 
She accompanied her on a thirty miles’ drive to her home in the 
midst of a blinding snow storm and helped to influence her mother, 
who at first greatly disapproved of the plan, to let her daughter go. 
Ten days later, Fidelia Fiske, the second unmarried woman to be sent 
out by the American Board, embarked for Smyrna. When she ar- 
rived at Oroomiah, she found the Nestorian women fearfully de- 
graded, and often they gathered in unruly mobs about her, taxing 
her wisdom and patience to the utmost. Miss Fiske was anxious 
to establish a boarding school. The Nestorian people at that time 
considered it a great disgrace for a woman to learn to read. A small 
day school had been started by Mrs. Grant, and some were willing 
to allow their children to enter that, but a boarding school—“never !”” 
Miss Fiske realized that by far the most effective work could be 
done, if the girls were under her care day and night. Accommoda- 
tions were provided for six boarders, the opening day was an- 
nounced, and the founder of Fiske Seminary, full of faith, awaited 
results. As the day wore on, a Nestorian bishop came to her, and 
leading two little girls, placed their hands in hers, and said: “They 
be your daughters. No man take them from your hand. Now you 
begin Mount Holyoke in Persia.” For fifteen years, Miss Fiske 
labored in her school and in the homes of her students, often mak- 
ing long and lonely mountain journeys. During all these early 
struggles, she was constantly receiving letters and gifts from Mount 
Holyoke, where all felt a vital interest in her work. When a few 
years later, Miss Rice joined her (in 1847), she found a “miniature 
Mount Holyoke.” Other graduates joined her, and to-day a flourish- 
ing seminary stands as a monument to the faithful woman who laid 
the first foundations. A still greater monument lies in the fact that 
“the life of the Nestorian women has been wholly transformed.” 


570 STUDENTS AND THE MODERN MISSIONARY -CRUSADE 


About thirty-four years ago, Dr. Andrew Murray, in his home 
at Kalk Bay, was reading the life of Mary Lyon, and when he fin- 
ished reading it, he said: “This is just what we want for the 
daughters of South Africa.” When he wrote to Mount Holyoke, 
asking for two teachers, he almost staggered those who were willing 
to go by saying that he wanted a Mary Lyon and a Fidelia Fiske. 
In 1873, Miss A. P. Ferguson and Miss Anna Bliss arrived at Wel- 
lington, and found the ground in their new field of labor already 
broken, as the life of Mary Lyon had been translated into Dutch 
and widely read and money had already been given for the Huguenot 
Seminary, which opened in 1874, with forty students. Since then, the 
faculty has been increased by the addition of graduates from Mount 
Holyoke and other colleges and universities. A college course is 
now offered, and buildings and equipment have steadily and greatly 
improved. Among the many gifts received was a telescope which 
formerly stood in the Observatory at Mount Holyoke and which 
was presented by one of her trustees, Mr. A. Lyman Williston, to 
the South African school. This was of great service to some Ameri- 
can astronomers, as they studied the transit of Venus in 1882. More 
than 1,000 Huguenot students have gone out and are now engaged 
as teachers; the benevolent and religious societies are numerous and 
active, and there is a large and loyal Past Pupils’ Association. No 
one can doubt that the South African school, the Huguenot Semi- 
nary and College, is doing a grand work in South Africa. 

Among the many schools which can trace their origin to Mount 
Holyoke, is one in Spain. In 1877, Mrs. Alice Gordon Gulick, a re- 
cent Mount Holyoke graduate, was living in northern Spain, assist- 
ing her husband in his work at Santander. As she came in touch 
with the people day after day, her heart was deeply stirred by the 
ignorance and monotony of.the daily lives of her Spanish sisters. 
She began to give lessons daily to a few girls who gathered in her 
parlor, and that was the birth of the now famous International In- 
stitute for Girls in Spain. A few years later, this school, which in 
the meantime had grown like a healthy little plant, was moved to 
beautiful San Sebastian on the Bay of Biscay, as the American mis- 
sion station was moved to that place. More teachers were secured, 
some of them coming from Mount Holyoke, and the new oppor- 
tunities for education became widely known. During all this time 
Mrs. Gulick continued her study of the country and its needs, and 
she became thoroughly convinced that the girls must receive the 
higher education. Toward this goal she energetically and enthusias- 
tically worked all through the remainder of her life, and she seemed 
to have ever before her eyes the vision of the moral and religious 
. uplift of the whole Spanish people. Great was her joy, when, in 
1890, fourteen of her students were allowed to attend examinations 
at the State Institute of San Sebastian and successfully passed the 
tests usually given to men only. Two of those girls received the 


WHAT HAS BEEN DONE BY MOUNT HOLYOKE 571 


highest honor, which reads, “Leaping over everything.” The next 
year, thirty-four girls received this highest honor. After so much 
encouragement, a number were matriculated at the University of 
Madrid. In 1892, the school was incorporated under the laws of 
the State of Massachusetts, a board of directors was formed, com- 
posed of eminent men and women of New England and presidents 
of some of our leading colleges. The Woman’s Board continued 
its aid, and Mrs. Gulick made frequent visits to America, where 
her earnestness and her charming personality aroused great interest 
in her work. When the Spanish-American War began in 1898, it was 
necessary to remove the school to neutral ground, and a pleasant 
home was found just across the border line in France. In the five 
years of exile, work went on without interruption, and when the 
close of the war made possible the return to Spain, it was thought 
that now was the time to secure suitable and permanent quarters. 
Mrs. Gulick made careful search, and finally brought the good news 
to her faculty and students that she had found the best possible 
location in the very heart of Spain, in the city of Madrid. Land 
sufficient for expansion was purchased, and also a large building, 
several stories high and adapted to the needs. Another building was 
temporarily rented, and at present a great effort is being made to 
raise sufficient money to erect a hall as a memorial to Mrs. Gulick. 
The Institute now offers courses in preparatory, normal, and col- 
legiate work, and candidates for degrees must pass the examinations 
given by the University of Madrid. As the name implies, it is the 
plan of the Institute to receive students from all nations and give to 
them a thorough course of study under positive Christian influences. 
When we consider that this is almost the only school in Spain for the 
higher education of women, it is impossible to measure the good 
which has already radiated from that school. A great many of the 
students have gone out as teachers in their own country, and some 
are teaching in Cuba, Mexico, and New Mexico. They have more 
than 3,000 pupils under them. Many who are not teachers are scat- 
tered through nearly all the Spanish provinces, where they are using 
the power which their education has given to them for the better- 
ment of conditions in their homes and neighborhoods. 

In the nearly three score years and ten since Mount Holyoke 
was founded, her graduates and students in foreign lands have kept 
in touch with their Alma Mater. Some have been cheered and en- 
couraged by keeping up a lively correspondence; many have visited 
the college and given delightful and inspiring talks in the chapel. 
Some have sent their daughters back to us to be educated, and occa- 
sionally a foreign student comes from the preparatory school of her 
native land. All these things bring near to the members of our 
present college the educational work in those distant foreign coun- 
tries and lead them to give generously of their means and of their 
interest. Mount Holyoke has been likened to a banyan tree which 


572 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


“spreads abroad its branches and strikes its roots deep in many a 
foreign soil, while the mother trunk grows all the more stately and 
strong beside the same ‘river of water’ where it was so wisely plant- 
ed at first.” 


THE SOURCES OF MISSIONARY ENTHUSIASM AT THE 
OHIO WESLEYAN UNIVERSITY 


PROFESSOR ROLLIN H. WALKER, M.A., S.T.B., OHIO WESLEYAN 
UNIVERSITY 


A visitor at one of the summer conferences for Bible study, 
held under the auspices of the students’ Christian Association, is 
often interested, when he gets into confidential relations with the 
representatives of the various colleges, to learn that the special insti- 
tution, which the young man with whom he happens to be conversing 
represents, is the real moral and spiritual center of the state from 
which he comes. When the visitor is apprised of the same fact 
concerning the little institution in the adjoining county and of per- 
haps another college in a different corner of the state, he begins to 
be quite optimistic concerning the moral and spiritual future of the 
country. This type of local enthusiasm is quite interesting in under- 
graduates, but it would hardly be engaging in one who sets himself 
up to be a teacher. 

Will you accordingly endeavor, as I speak with something like 
a childish enthusiasm concerning the Ohio Wesleyan, to remem- 
ber that I have in the beginning given you warning that I appre- 
ciate the fact that the University concerning which I have been 
asked to speak has much to learn from all the institutions here’ rep- 
resented? Even if her representatives had come here with undue 
self-consciousness, that self-consciousness would have been consid- 
erably modified as the good things that you are all doing have been 
made known to them. Indeed, our conference this afternoon might 
be properly designated as a school for converting unconscious Phari- 
sees into publicans. Some of us have already learned enough to 
make us go back to our colleges with the suggestion that “God, be 
merciful to me a sinner” would be our most appropriate litany. 

After some search, I have been able to find the names of 123 
students and three professors who have gone from the Ohio Wesley- 
an to the foreign fields, and as this list is largely made up of personal 
recollections of a few of the professors, it is likely that it is some- 
what below the mark. The list omits all who have gone as teachers 
in governmental schools, or in any other capacity than as representa- 
tives of some missionary board. 

The first missionary went out in 1867, and the college has ac- 


MISSIONS AT OHIO WESLEYAN UNIVERSITY 573 


cordingly averaged a little more than three a year from that time 
to this. The fact that the institution has had no professional schools 
under its management, to which men come with the missionary pur- 
pose already formed, makes the interest in the cause which this 
number expresses seem a little greater. A college whose graduating 
classes have averaged over three foreign missionaries each will, of 
course, send out very many into the home field filled with missionary 
enthusiasm, and this latter service has probably been the greatest 
work of Ohio Wesleyan. One of the best known missionary secre- 
taries of the Methodist Church is, for instance, an alumnus. The 
statistics just given are not high for the present generation ; but this 
output of missionaries was characteristic of the college long before 
the days of the Student Volunteer Movement, and perhaps you 
would be interested to know the causes which contributed to the 
missionary spirit at the Ohio Wesleyan previous to the present “era 
of enlightenment.” 

There can be no doubt that when the fathers planned this in- 
stitution in the year 1847, they acted under the guidance of God. 
The college is not a monument to the memory of any man, but rather 
the supply of a pressing and felt need. It is good for any enterprise 
to have a providential beginning. When the little town of Delaware, 
Ohio, offered a site for the new school, a committee from a con- 
ference of ministers was sent to inspect it. After they had returned 
te the seat of their conference and the livery hire was to be paid, it 
was found that but one man among them had money enough to 
meet it. Nevertheless they accepted the site and determined to call 
the institution the Ohio Wesleyan University. Our English friends, 
doubtless, would hear this recital with some amusement. The idea 
of calling such an embryonic school a university! And yet there is 
something that is not exactly to be laughed at in the heroic faith 
which inspired these men to claim great things when as yet, like 
Abraham, they had scarcely a place for the soles of their feet. And 
these Western institutions have had a most surprising faculty of 
growing up to their pretentious names. It is likely that in the state 
where, in answer to the visitor who inquired about its educational 
advantages, they replied enthusiastically, “We have two universities 
and have gotten out logs for another’’—it is likely that they have 
real universities now. 

A young minister, whom in his honored age I have often seen, 
went home to his wife one day while the plans for the Ohio Wes- 
leyan were being made, mourning that he had nothing to give. He 
was an itinerant preacher and had one possession, and that was the 
faithful horse with which he rode his circuit. “I believe,” said he, 
“that I will sell my horse and give the proceeds to the new school ;” 
which accordingly he did, and thereafter for a time walked to his 
appointments. It is interesting to record that he lived to be a man 
of fair wealth, and was able to leave the wife in comfort and with 


574 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


such an income that she could frequently give to the institution 
which they had both learned to love. This case, though extreme, 
is in a measure representative. The endowment of this institution 
has been made up of a very large number of small gifts from people 
to whom the giving was a real sacrifice, and accordingly it has been 
made the center of the faith and the prayers of a large circle. I 
deem this an important element in accounting for any missionary 
zeal it may have exhibited. 

By a gracious providence, at the very beginning a little group 
of men were sent to the school as teachers, to whom the word 
“great” might be attributed without exaggeration. The scholarly 
world does not know them any more than it knows some of our 
great foreign missionary educators, who are occasionally greater 
scholars and often very much greater men than some of the best 
known college professors of America, though by reason of their 
environment they are prevented from that type of literary work 
which gives academic fame. These men had been preachers in the 
Western wilds and probably did not speak the shibboleth of the 
scholarship of their day with the approved accent; yet few students 
of theirs returned from the class rooms of the celebrities of the 
older universities with lessened enthusiasm for their early teachers. 
By a good providence, also, the college has never had a president 
who was not conspicuously unselfish and intensely earnest, and who 
was not a broad-minded man. 

Of its five presidents, the first became a bishop and met his 
death from the exposures due to a trip around the world to inspect 
the missions of his denomination. The second, after having made 
full arrangements to sail for China, was compelled by the illness of 
his wife to forego his plans; and accordingly the devotion which he 
would have put into the foreign field he gave to Delaware. The 
fourth president, Bishop James W. Bashford, has recently been put 
at the head of the missions of his denomination in China. Thus you 
see that the institution has been guided by men who have had an 
unwavering and ingenuous faith in the Christian religion; not men 
characterized by undue “religiosity”’—they do not make missionary 
bishops out of such material—but men of practical faith. And this 
unaffected faith has been the source of the power of this college for 
foreign missions. 

Dr. Alexander McLaren said at a Student Volunteer Conven- 
tion in London some time ago, “that a lack of enthusiasm for mis- 
sions on the part of a college student was usually indicative of skep- 
ticism concerning one or more of the great fundamental doctrines 
of Christianity.” That was a very profound remark. Lack of zeal 
for the propagation of the Gospel may characterize a man who has 
a full appreciation of the wretchedness of the non-Christian world, 
as is illustrated by the attitude of so many of our merchants in for- 
eign ports; but it is hardly possible for a man to believe the four 


MISSIONS AT OHIO WESLEYAN UNIVERSITY === 575 


Gospels or the Pauline Epistles and be indifferent to this great enter- 
prise. Without this faith on the part of the faculty in the funda- 
mentals of Christianity, your mission study courses will have hard 
sledding. Given, for, instance, a brilliant professor of philosophy 
who does not believe in intercessory prayer, and it will take several 
mission study courses to offset him. 

One more point must be mentioned in the attempt to account 
for anything the Ohio Wesleyan University may have done for 
foreign missions. It is the custom of the school at least once a 
year to have a series of meetings in which a resolute and united at- 
tempt is made to win the whole student body to Christ. This attempt 
has not been unduly prolonged, but it has been very intense and 
has been made without the slightest apology or indirectness. This 
series of meetings is so fixed a custom of the college that it might 
as well be put down with Commencement as one of the regular col- 
lege events. The services seem to have a great attractiveness for 
the young people, for out of its goo students, the attendance at the 
evening meetings of this special season will average something like 
600 men and women. In the hushed and charged spiritual at- 
mosphere of these meetings, our young people often receive their 
missionary call. The call is not pressed upon them. Like Isaiah of 
old, after they see the Lord high and lifted up and their lips are 
touched with fire, they hear it. A sense of God is naturally followed 
by a sense of the world’s need. 

Again and again at these times have I seen some young man 
who bravely and sincerely, in a way that has cost him something, 
has been saying in effect, like Peter to his Lord, “Thou art the 
Christ, the son of the living God.” Again and again have I noticed 
that, like Peter also, he has heard the Master’s voice saying : “Blessed 
art thou, my son. I will make thee a rock—the foundation of my 
Church in some far off region of darkness. I will give thee the 
keys of the Kingdom of Heaven. Thou shalt be filled with my spirit 
to initiate men into the mysteries of God. Thou hast called me a 
Christ. I also will call thee a Christ, an anointed one, and thou 
shalt proclaim liberty to the captives, the opening of prisons to them 
that are bound, and, among weary peoples, thou shalt give joy for 
mourning, and the garment of praise for the spirit of heaviness.” 

The man who would work for foreign missions in a college must 
begin with a sympathetic study and handling of the religious prob- 
lems of adolescence. “Sir, we would see Jesus,” is the deep cry of 
unsatisfied youth. Give him that vision and he will be ready for 
the stern summons to sacrifice. 


PROFESSORIAL OPPORTUNITIES FOR EXERTING A 
CHRISTIAN AND MISSIONARY INFLUENCE 


THE REV. G. T. MANLEY, M.A., CAMBRIDGE UNIVERSITY 


I FEEL that our work as teachers is entirely dependent upon 
what we are as men. We at Cambridge use the term teacher 
simply of senior students, and the whole of our college organi- 
zation is based upon the principle that we are not so much 
teachers and students as all students in common, some of them 
junior and some of them senior. And I would like to say that we 
senior men feel tremendously at Cambridge our own need of some- 
thing corresponding to the work which is done by the Student Chris- 
tian Union and the Student Volunteer Missionary Union. 

After the Liverpool Volunteer Convention in 1896, at which 
about seven or eight of us fellows of colleges were present from 
Cambridge, we met together and decided that we would hold a 
weekly prayer meeting. Perhaps I would better give you a record 
of our failures as well as of our success, in order that if anything 
I say is copied, these failures may be avoided. We found that this 
was too often for such busy men as ourselves to get together. The 
meeting dropped down to two or three and became impossible. When 
Mr. Mott came to Cambridge—I think it was in the year 1898—we 
made a special effort to revive these meetings, and we invited about 
100 professors and lecturers to meet him, of whom about thirty or 
forty came together. As a result of that we re-started that as a 
prayer meeting once a fortnight, meeting in each other’s rooms and 
also having a paper on some subject connected with the student 
work. We were men of widely different views, but we met together 
upon the basis of our interest in the students’ work. That again 
from various reasons did not succeed, and it has now taken a form 
which I believe is permanent and will last. Twice in the term we 
issue invitations to about thirty professors, who we know are sympa- 
thetic with the movement, for a simple prayer meeting in each 
other’s rooms to pray for the work of this movement, for our needs, 
and to open out our own souls in the presence of God; and I confess 
that both in my own experience and in the way I have felt it in the 
voices of others, there is a depth of emotion in those meetings. Yet 
we who are apt rather to teach than to learn meet together to learn 
from our Master. We have our difficulties. Every thoughtful Chris- 


576 


EXERTING A CHRISTIAN AND MISSIONARY INFLUENCE 577 


tian man has difficulties in his faith. We have still more our diffi- 
culties in our life. The ordinary temptations of mankind do not 
cease to assault us when we occupy a chair in the university; and 
we find that it is a real strength and help to meet together, where 
we are all on the same level, just simply to pray to God for strength 
and help. 

I would like to suggest, if I may, one or two ways in which 
we find that we can actually help the student movement. One point 
I have noticed is this, that there are in Cambridge—and doubtless 
there are the same kind of people in any other large university—a 
number of men who are themselves earnest Christians, but who from 
their very vocation are less aggressive than they might be in another 
sphere of life. There is a temptation that the undergraduate work 
should go on, and the men should be ignorant of the real Christian 
life of their professors. Many a time in Cambridge I have found 
undergraduates coming to me as one of the younger generation and 
asking if I knew of any one Christian professor in that college; and 
when I have mentioned a name, they have expressed surprise that 
he would be likely in any way to take an interest in their work, 
and yet I have known that he was deeply interested and was willing 
and even anxious to be asked to take part. I would therefore sug- 
gest that we be on the lookout, not merely to be interested in the 
work that is going on among the undergraduates, but to let them 
know that we are interested. That can generally be easily done 
by making a point every term, or at least once a year, of finding 
out who are the Christian forces in our college and inviting them 
to speak to us, ask them about their work, and tell them plainly 
that while we do not wish to interfere with their organization, we 
are willing to help them in any way. 

A second point, which is much more difficult but which Profes- 
sor Walker has shown us is possible, is that we as professors should 
definitely attempt to win men to Christ. How difficult it is, there 
is no need for me to tell, for we feel so often the gulf between our- 
selves and those who are even a few years younger than ourselves. 
Then there it is difficult for one in authority to try personally and 
intimately as a Christian to lead another brother to Christ. Yet 
I am convinced that where men will get down on their knees and 
spend time in preparation, the Christian professor has a power which 
no other man possesses. Time after time+I have heard the men 
speak with the deepest respect of those Cambridge professors who 
have had the courage in any way to testify simply their own de- 
votion to Jesus Christ, their love for Him, and perhaps in private 
now and again to tell a man of their private habits of devotion. I 
have seen what a help it has been to the students to be told that one 
of their professors who has been teaching them in the physical lab- 
oratory is in the habit of praying every day before he goes into that 
laboratory that his work may be blessed by God whom he is trying 


578 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


_toserve. And above all, if we can as time and occasion serve witness 
before men of our own conversion, telling them how and why we 
came to believe in Jesus Christ and something of what He is to our 
own souls, I believe that that will have the most tremendous in- 
fluence. As regards the missionary question in particular, it is of 
course an axiom that it depends simply and solely upon the depth 
of the spiritual life of the individual. We do not want all men to 
go out as missionaries. What we do desire is that all men should 
go where their Master wants them, and therefore it is really a ques- 
tion of consecration, rather than a question of vocation. 

Just one further point, which is this: Surely we as professors 


ought very specially to pray the prayer that God would thrust forth 


laborers unto His harvest. Jesus Christ our Master commanded us 
to pray this. It is no longer optional; He has said “Pray ye,” and 
if we pray that God will send forth some from among the students 
of our own classes as laborers unto His harvest field, is it not the 
practical outcome of those prayers that we should ask Him to guide 
us to one here and another there, not that we may force the mis- 
sionary work upon them, but that we may simply suggest it to them. 
I could mention names of more than one of our best Cambridge stu- 
dents who are now student volunteers and to whom the missionary 
call was first suggested in this purely private and personal fashion. 
I do not know how it is in American colleges, but in Cambridge a 
large number of our students come to the University without any 
definite idea as to what their future vocation may be; and surely here 
is a great opportunity for saying toa man: “Have you ever thought 
of the missionary claim? Have you ever thought of the tremendous 
opportunity? Has it ever struck you that a man here, where 
there is a great forest of tall trees, will simply grow to be a sapling, 
whereas if he goes out there where there is clear air, he will grow to 
be a forest tree himself? Have you thought that the man who here 
will be but small in his simply influencing an already made civiliza- 
tion, if he goes out to the center of Africa will be a pioneer and be 
laying the foundations of civilization?’ Such thoughts as these we 
can disseminate. We can take individual men—the strongest stu- 
dents spiritually and intellectually—and we can sow in them the 
seeds of an ambition to serve God in the mission field. If we do this, 
we shall find that God is using us to answer our own prayers, that 
He would thrust forth the laborers unto His harvest. 


a 


CONFERENCE OF MISSIONARY AND BIBLE 
TRAINING SCHOOLS 


Necessity for the Pedagogical Training of Missionary 
Candidates 

Importance of the Study of Missions 

Bible Study in the Missionary’s Preparation 


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NECESSITY FOR THE PEDAGOGICAL TRAINING OF 
MISSIONARY CANDIDATES 


DEAN E. H. KNIGHT, M.A., HARTFORD SCHOOL OF RELIGIOUS PEDAGOGY 


Tue First thing I wish to say upon this subject is that among 
the different qualifications necessary for the foreign missionary can- 
didate, this one of pedagogical training is one of the most essential. 
I would agree most heartily with all that can be said in favor of 
music and of almost any subject upon which you might touch. In 
the science and art of teaching we have a thing which, in my judg- 
ment, ought to be placed next to the Bible among the necessities in 
the way of qualifications. First of all comes the Bible. Next to 
it for foreign service is the training in pedagogic science and in the 
art of teaching. Why is it that I take this position? Several rea- 
sons seem to make it of the utmost importance. For the first thing, 
the work of the foreign missionary is that of education in very large 
part. Our missions in almost all countries are so far advanced that 
the church and the school go together; and wherever you find a 
true and pure religion such as is cultivated by Christianity, there 
you also find education in its highest and best forms. The missions 
are so far advanced that the foreign missionary, especially the 
women missionaries, have a great deal to do in connection with 
schools. It may be the lot of some of these persons to spend most 
of their time in teaching in these schools. Most of you heard Miss 
Una Saunders call for an army of women of normal school training 
who could go into these fields and carry on educational work. Now, 
in a somewhat similar way the missionary men are obliged to give a 
large part of their time to the matter of education. They are called 
upon to visit and to superintend schools as well as churches. He 
may himself be the teacher of a college or theological seminary, and 
in one way or another he is called on to direct great systems of 
education. I have heard of how the Zulus were clamoring for edu- 
cation. One of the requests called for a system of education that 
should be followed from the kindergarten to the university. Who 
is to carry that on? The missionaries. Therefore they should have 
a pedagogic training which would enable them to do that kind of 
work. 

When you come to the matter of religious education, our mis- 
sion fields call for instruction in Sunday-schools and training classes, 

581 


582 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


as well as in all the schools and colleges of a mission. So that men 
and women as missionaries are giving part of their time and strength 
to the matter of education in its direct forms, whether it be the com- 
mon schools of the country which they wish to make emphatically 
Christian schools, or what we call instruction in the Bible schools. 
It is necessary that persons who are to have charge of this work 
should be thoroughly grounded in pedagogy as a science and as 
an art. 

And then for the second reason. The training of native work- 
ers is a large part of the work of the missionary, whether man or 
woman ; and this training is of itself an educational process of the 
highest order. When a missionary goes forth, he is not so much like 
most of our pastors here where a man has only one or two workers 
in the church; he is rather like Dr. Rainsford, who is in charge of 
a church with a large corps of workers. These native workers are 
to be trained in almost everything. Who is to do it? The mission- 
aries, of course. Coming on the train here, I was talking to a mis- 
sionary from Japan. He said that the training of native workers 
would yield an abundant harvest. He began the training of a large 
corps of native workers, which made it necessary that he should be 
grounded in the science and art of teaching. 

Furthermore, the evangelistic work done by the foreign mis- 
sionary demands a knowledge of method in teaching. How is the 
missionary to carry on his work? Is he to hurl himself, as against 
a blank wall, against a mass of Hindus or Chinese? Suppose he 
goes into the country, he cannot gather an ordinary audience and 
preach to them so that they would understand. His first duty would 
be a proclamation in some form of the Gospel; but what is the use 
of proclaiming, if nothing enters the mind of the hearer? It is the 
teaching element in evangelistic work which the missionary is 
obliged to emphasize. If he is in India, he must seek to set aside 
Hindu objections to Christianity and lead them forward; so you 
see that for the missionary a simple proclamation of the truth is of 
comparatively little avail as compared with its educational presenta- 
tion. For instance, you may have heard the story of Dr. Grenfell in 
Labrador. Dr. Grenfell cannot bring the truth home to the people 
there, because they have not the faintest idea of what the proclama- 
tion means. He must translate that truth into such a form as will 
get it into the minds of those who hear. And so it is the world over. 
I therefore say that even in what we commonly call evangelistic mis- 
sions there is the necessity that the missionary should have a peda- 
gogic training. It is a great deal better to get the living truth into 
one individual heart, so that his head takes hold of it and applies 
it in his own life, than to make many hundred proclamations that 
are not understood nor heeded. The medical missionary and the 
producer of a Christian literature ought to have a sound training in 
teaching. If a man is to be a medical missionary, he is far more 


IMPORTANCE OF THE STUDY OF MISSIONS 583 


than a doctor; he is a teacher of Christ as well. How will a mis- 
sionary know how to adapt our literature to a given country, as he 
must, unless he knows the principles of teaching and of human 
nature, which are much the same the world over? It seems to me 
that they cannot do these things where the missionaries do not go 
forth as teachers as well as missionaries. Some one may say, “Oh, 
the natural aptitude is sufficient.” That is indeed important. Much 
that has been accomplished is due to that. But I make this point, 
that natural aptitude is efficient, but not sufficient. 

We are seeing in our own country a great forward movement 
in the matter of education. We want nothing but the best; we want 
the best men and women for foreign missionaries. And we believe 
that to have such workers there must be a large amount of instruc- 
tion in pedagogy. A training in what we call secular pedagogy is 
not sufficient ; but when we have in this country a specialized work in 
religious pedagogy, we furnish something which the missionary 
needs. 

There is one closing point that I wish to make. In all this, if 
we strive to carry out this program in the preparation of those who 
go as missionaries, we are coming close to the mind and heart of the 
Lord Jesus Himself, who stands as the greatest missionary. He 
came with the great task of bringing a new religion to humanity ; 
but He was also the greatest teacher. You will see that He combined 
the two, and that when He was the greatest missionary He was the 
greatest teacher. See Him by the well, talking with the Samaritan 
woman whom He chances to meet. That was evangelistic work, 
trying to win a soul. And He won it. He united the two, being the 
greatest missionary He was the greatest teacher. Dr. Robson em- 
phasized that feature Wednesday night, when he said that the mis- 
sionary can accomplish better results in preaching Jesus Christ to 
the world by teaching methods. 


IMPORTANCE OF THE STUDY OF MISSIONS 
THE REV. EDWARD MARSHALL, BIBLE INSTITUTE, CHICAGO 


Ir SEEMS almost unnecessary to present the subject which Dr. 
Harris assigned to me a few days ago, the necessity of the study of 
missions. When we come to realize the great price which God has 
paid in the person of Jesus Christ to save this world, this world is 
surely worth our studying. Jesus has said most distinctly, ‘““Go ye in- 
to all the world, and preach the Gospel to every creature ;” and He 
also said of the fields, ‘For they are white.” That is their con- 
dition. We are to lift up our eyes on them, which means to study 


584 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


them. As we come face to face with the commands of Jesus, we 
face the responsibility of studying these things until we become fa- 
miliar with them. 

Not a great many miles from this city I once spoke on the sub- 
ject of missions. A lady came to me after the meeting and said: 
“You do not mean to say that the world is in the condition you pic- 
ture it to-day, do you? I thought the world was nearly all saved, 
that nearly everybody was now a Christian.” I remember being in 
two churches in California. One church was alive on the subject of 
missions and was praying for the cause. -They had $1,000 in the 
treasury. The pastor said that he did not know what to do with 
the money, it came in so fast. A short time after that I was in a 
city below San Francisco, and in that place I asked the pastors one 
after another, “Who in your church will pray for the work we are 
undertaking?” The pastor would look in my face and say, “I don’t 
believe that I have a man or woman in my church that I would call 
a man or woman of prayer.” I am satisfied that prayer and knowl- 
edge of missions nearly always go together in the church that is alive 
on the subject. 

We owe it to the heathen to study their religions. I do not 
think it has been presented better at any time than it was presented 
by Robert E. Speer in his marvelous address on the non-Christian 
religions. We have just finished the study of the ten religions at the 
Bible Institute. We have taken them up in quite a systematic way. 
We studied first the founder of each religion, the reason why it 
was established, its view of sin and of salvation, and its belief as 
to where man came from. Then we took their sacred books and 
learned something of their contents. 

Mr. Beach, this morning, brought out the necessity of knowing 
and conforming to the rules of propriety existing among a strange 
people. As a worker I went to many of the mission countries a few 
years ago and fell in with some missionaries who did not under- 
stand the customs, etc., of their people, and, of course, they were 
compelled to undergo many humiliating experiences. It was im- 
pressed upon me that a man going to the foreign field should know 
something about the customs, habits, and life of the people among 
whom he goes. Taking Jesus and the Bible and going to these for- 
eign countries without a knowledge of their religion, and saying to 
them, “Here, take this,” without acknowledging their own knowl- 
edge of right, we go to them in a way which we can never make 
succeed. I have heard missionaries in foreign lands say, “I wish 
that I had studied the habits, the rites, and religious beliefs of the 
people more thoroughly, so that I could have more intelligently pre- 
sented the truth of the Gospel of Christ to them. I would have been 
able to avoid many things that I found they resented as I attempted 
to present to them the Gospel.” 


BIBLE STUDY IN THE MISSIONARY’S PREPARATION 
PRESIDENT ELMORE HARRIS, D.D., TORONTO BIBLE TRAINING SCHOOL 


I HAVE HAD experience in teaching the Word of God in many 
universities and colleges, and I want to say that the highest kind of 
teaching in connection with the study of the Scriptures is not merely 
critical teaching, because I think very little time ought to be given 
to that in any school. The great trouble in many of the colleges 
to-day is that the whole of the time is taken up with critical ques- 
tions. Men and women are walking around Zion, and never getting 
into Zion. I think, also, that the Bible should be studied in its own 
light. You will remember that Peter, in his first Epistle, says, “Being 
born again, not of corruptible seed, but of incorruptible, by the word 
of God, which liveth and abideth forever.” And in the twenty-fifth 
verse he says, “And this is the word which by the Gospel is preached 
unto you.” That means the written or spoken word, so it is that 
through the written or spoken word we get at the living word. 
‘It seems to me that in all our training schools, if men are to be 
fitted for the work of God, we must remember to make prominent 
the theme which the Lord Jesus Christ referred to when He said 
to the Jews, “Search the Scriptures.” 

In the study of the Scriptures there are various methods that 
may be followed. We may study them paragraphically, and book 
by book. I should say that in every missionary school where the 
Bible is taught, it ought to be taught book by book. The Word of 
God is one book. It seems to me that that unity is expressed by our 
Lord Jesus when He says, “They are they which testify of me.” 
It is the Lord Jesus that binds together into one the Scriptures. 

Without discussing the Old Testament books, let us turn to the 
Book of Acts, which presents the subject of the evangelization of 
the world. You have, first of all, in that book the evangelization 
of the Jews, in twelve chapters. Peter is the center figure and 
Jerusalem is the central point of departure. From chapter thirteen 
to the end of the book is represented the evangelization of the utter- 
most parts of the earth; Antioch is the central place, Paul the central 
figure. All I wish to say about that is, that throughout Acts you 
have four things brought out: First, you have the persons who 
are to be evangelized. That book should never have been called 
the Acts of the Apostles, because it deals with the work of only one 


585 


586 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


of the original apostles, namely, Peter, and he practically drops out 
after the twelfth chapter. That evangelization was done by the rank 
and file of the Christian Church outside of one magnificent man, the 
Apostle Paul, who himself was especially set apart as an apostle to 
the Gentiles. Every one of you has the evangelization of the world 
upon you. Then you have the program of evangelization brought 
out in the Book of Acts. Finally, you have the power for evangeli- 
zation, namely, the Holy Spirit, sent down on the day of Pentecost 
to weld together the scattered disciples into one body and to fill that 
body with His own presence, and to work through that body the 
evangelization of this dark world in which we live. 

I want to say again, with all the earnestness that I possess, 
“Search the Scriptures.” I remember giving a series of lectures 
where the professors and students attended, and one man came up 
to me afterward and said, “I have studied Cheyne and Driver, and 
other men, on the Old Testament, but I would give worlds if I could 
see the truth as you seem to see it.” That was a professor in one 
of the great universities. I believe in bringing to the student the 
results of a critical study of the Bible, but I do not believe in show- 
ing the process by which you arrive at such conclusion. I think 
that is the bane of teaching. Make clear and plain what your mean- 
ing is. 


CONFERENCE OF EDITORS 


Why the Religious Weekly Press Should Give an Ade- 
quate Treatment of Missionary Problems 


The Kind of Articles Calculated to Do the Most Good 
in Educating and Inspiring the Church 

The Attitude of the Secular Press Toward Missionary 
Interests 


How to Interest the Secular Newspapers in Missions 


: ’ e 
Hi Lie Bate 


Qiaerlh. tTaneod io7D. Wiiood: "Sir te 


a) 


WHY THE RELIGIOUS WEEKLY PRESS SHOULD GIVE 
AN ADEQUATE TREATMENT OF MISSIONARY 
PROBLEMS 


MR. JOHN W. WOOD, THE SPIRIT OF MISSIONS, NEW YORK 


Ir 1s not so easy to discuss such a deep topic as this as it might 
have been ten or fifteen years ago. So far as my experience goes, 
the weekly religious press, not only of our own Communion, but of 
other branches of the Church, are fully prepared to give as large a 
treatment as perhaps they can with the limitations of missionaries 
and secretaries. 

I am going to point out two or three reasons why the weekly 
press is especially responsible in this department. First, because 
the weekly Church papers can help to convince the Church of the 
real character of its mission. I am sure that there is no editor here 
who does not believe that he should deal with that as he would with 
other parish news. Sometimes one might be easily convinced that 
the whole Church activity expends itself in church suppers, etc., 
but there has been a decided change in the last few years. The mis- 
sion of the Church in this world is to bring the world to a full 
realization of what Jesus Christ and the Gospel mean for it. The 
weekly press can help to do that better than any other agency, except 
the regular channels of church worship. 

In the second place, because the weekly religious press can help 
its readers to understand, as perhaps no other agency can, that we 
are engaged in a most significant undertaking; not to get men to 
change their minds, but their lives. For we are not in this enter- 
prise for the purpose of establishing little congregations which may 
consist of a few individuals; but while establishing those congrega- 
tions we are trying to put into distant nations a new life, in order 
that we may build up Christian nations throughout the world. No 
doubt our missionary periodicals sometimes fail to get this larger 
point of view; they are too often content with dwelling on smaller 
things of missionary experience. You can help to correct this by 
calling them back to the larger enterprise. We should treat mis- 
sions in a large way, because it can help to interpret to the people 
the missionary and Christian significance of great political move- 
ments. There is scarcely anything that happens in the world to-day 
that has to do with national or international changes that does not 


589 


590 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


have some bearing upon the Kingdom of God. I need not take the 
time to explain this. The religious press has proposed to interpret 
to the people such events as the Russo-Japanese war and its bearing 
upon God’s Kingdom. 

Then, too, the weekly religious press, because of its greater 
prestige, and I might say, with some reservation, its greater circula- 
tion, can secure articles from men who would not write for mission- 
ary journals. Mr. McBee procured an article from Sir Mortimer 
Durand, British Ambassador to the United States, a man who has 
studied missions on the field, in which he declared that it is much 
easier for a diplomat to deal with nations where missionaries are 
at work than where missions are unknown, or entirely inefficient. 
You can help to secure statements of that kind from Christian states- 
men _ and other officials who would not write for missionary journals. 

And then finally, because the weekly religious press can print 
a good many more articles than the monthly missionary press. You 
can take four times as much matter. You can familiarize your read- 
ers’ minds by constant repetition of the facts of the fields and the 
names of missionaries and the character of the work which they 
are doing. You can help them to know the trials and difficulties and 
achievements of the missionaries, so that when the missionary comes 
home and goes about among the churches, he goes not as a stranger, 
but as a friend. Congregations are always more interested in hear- 
ing of what they know something about than that of which they 
know nothing. 

I had it brought home to me two or three months ago, when 
Dr. Pott, of St. John’s College, Shanghai, was in this country to 
secure money for a new building. He went one day to a country 
place where there was considerable wealth and preached an elo- 
quent sermon one Sunday morning. After the sermon a wealthy 
woman, who was walking out with the rector’s wife, said, “I was 
very much interested this morning.” The rector’s wife, thinking 
of the possible large contribution, was on the alert at once. “Yes,” 
said the wealthy lady, “I was very much interested. Do you think 
Dr. Pott could help me get a Chinese butler?” Her whole vision 
was limited by her selfishness. If we can have the press make known 
the facts and interpret the lives of the missionaries, I am sure that 
we shall do that which will be for the advancement of the Kingdom 
of God. 


THE KIND OF ARTICLES CALCULATED TO DO THE 
MOST GOOD IN EDUCATING AND INSPIRING THE 
CHURCH 


THE REV. JOHN BANCROFT DEVINS, D.D., NEW YORK OBSERVER 


Sapty does the Church need educating along missionary lines ; 
even more sadly does the rank and file of its membership need in- 
spiring. A newly interested mission worker who desired the latest 
facts from the office of a missionary secretary for a paper which 
she was to prepare, said that she had chosen a subject which was 
sure to arouse to a high pitch the enthusiasm of her fellow members 
and would be sure to result in a larger offering from her church 
than had ever been given before to save the poor heathen. The 
topic of her paper, she added in her postscript, was “Mission Fur- 
niture.” 

The articles for religious periodicals which will meet the very 
high and praiseworthy standard set by the committee of this con- 
ference must have, among other characteristics, the following, in 
order that they may inspire and educate the Church and result in 
the deeper and more practical interest of its members. 

1. The article must be brief. 

Treatises would doubtless educate the church members, if they 
were ever read; but if they were read, it would hardly be fair to 
call many of them inspiring. Readers do not look for long articles 
in their religious papers, nor will many people read an article if it 
contains more than 1,500 or 2,000 words. The city editor of a 
New York daily advised all of his young reporters to study daily, 
carefully, and “prayerfully,” the story of Creation as given in the 
first chapter of Genesis. “If you were assigned to report that occur- 
rence of more than passing interest,” he said to the speaker, “you 
would fill as many volumes as Moses does verses. Furthermore, 
Moses uses words which can be translated chiefly into Anglo-Saxon 
monosyllables, while you would use as many polysyllables as the 
Greek and Latin languages would suggest.” The only answer pos- 
sible was this: “Moses was evidently working on a salary, while I 
am receiving space rates.” 

2. The article must be attractive. 

The first paragraph usually is the hardest to write; but if the ~ 
writer fails there he need not waste his time in adding other para- 


59% 


592 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


graphs, for nobody else will waste his time in reading them. First 
impressions may not be best in love-making, but they settle the ques- 
tion for most newspaper readers. Having found it difficult to begin 
an article, writers often find it well nigh impossible to stop. Having 
told all that they know, they begin to add morals; they leave nothing 
to the imagination of their readers. The force of what they have 
written, which the reader wished to know, is impaired, if not de- 
stroyed, by adding that which is self-evident. Writers sometimes 
fall into a passion, or, what is worse, into tears, if their glowing 
periods are reduced to a simple statement of facts; if some of their 
numerous adjectives are omitted, or if their statues, which seem 
to them well nigh perfect, appear, when unveiled, minus an ear, or 
a foot, or, what is more probable, lacking both head and feet. The 
fatal first paragraph and those containing the moral have fallen 
under the blow of the editor’s blue pencil, an operation which, though 
painful, has helped to make many a writer’s reputation. 

3. The article must be informing. 

The manager of a newspaper syndicate, in giving instructions 
to a world traveler, said that the articles submitted must not contain 
news, nor have a political bias, nor be descriptive, nor have a relig- 
ious twist, nor be argumentative. He had a reason satisfactory to 
himself for each suggestion, but about all that was left for the trav- 
eler to do was to write an article upon the use of “Quill Toothpicks 
by the Filipinos,” a subject based upon imagination rather than 
facts. Unlike this article must be those which will benefit the Chris- 
tian Church and inspire her members; they desire information. 
Helpful articles must contain certain facts, and facts which can be 
relied upon absolutely. The young British officer who telegraphed 
from South Africa that a certain engagement between his command | 
and a Boer contingent was the bloodiest battle in the nineteenth 
century had evidently not been at Waterloo or Gettysburg; the 
nearness of the conflict in which he was personally interested had 
somewhat impaired his perspective. The expression, “the greatest 
ingathering on record,’ or “the most remarkable conversion ever 
witnessed,” are liable to the same criticism. To quote from my 
friendly city editor, “Until you have been everywhere, be careful 
of your comparatives.” And again: “Be economical of your superla- 
tives. If you use them when speaking of one of the subjects of the 
Queen, what will you have left to use when you wish to refer to the 
sovereign herself?” 

4. The article must be truthful. 

May I relate a personal experience? It was my pleasure, some 
years ago, to report a religious meeting for three papers in New 
York. A discussion of vital importance to the Presbyterian Church 
was promised. The lines were closely drawn and the feeling was 
intense. The day before the meeting I went to the editorial offices 
for instruction. Mr. A. said: “We want a fair report, but you 


THE KIND OF ARTICLES CALCULATED TO DO MOST GOOD 593 


know we publish a conservative paper, and our space is limited. 
Give us all that is said by the conservative leaders. Of course, the 
others must be treated fairly, but we shall not have space for any 
of the addresses on that side; give us a fair report, however.” Mr. 
B. said: “We want a fair report, but you know we publish a liberal 
paper, and our space is limited. Give us all that is said by the liberal 
leaders. Of course, the others must be treated fairly, but we shall 
not have space for any of the addresses on that side; give us a fair 
report, however.” Mr. C. said: “We want an absolutely impartial 
report. Give the leading speeches on both sides as fully as possible, 
and mention every speaker who takes part in the discussion. We 
want a true picture of the debate in your report. On the editorial 
pages we shall express our opinion of the arguments advanced, but 
your report should be absolutely colorless.” 

Many articles on missions strike one who has visited mission 
fields as resembling the reports desired by Mr. A. and Mr. B. They 
contain what the writers and speakers think the editors and the 
readers wish to know. The Filipino boy who lied to his American 
teacher explained his action later: “I thought, miss, you would be 
pleased, if I told you what I did. I thought that was what you 
wanted to know.” The editorial page is the place for opinions ; arti- 
cles, speeches, and reports of meetings, should be absolutely color- 
less—that is, truthful. The mission pastor in a city church was told 
by the officer who introduced him: “Say all the encouraging things 
to-night that you can think of. If you tell the truth as you and I 
know it, the people will feel blue and will give a small offering, and 
we need a lot of money this year.” I should like to hear a few speak- 
ers of this Convention tell the whole truth about some ot their 
experiences as I know them; but they will not do so, for fear, I 
presume, that they will be considered martyrs, appealing for sym- 
pathy, or, what is more probable, that if the hardships of mission life 
were depicted truthfully it might make it difficult to secure mis- 
sionary recruits. 

5. The article must have a present-day interest. 

When one begins to read a paragraph about Buddha meditating 
under the Bo tree, both the sage and his biographer are generally 
left in the shade, and the page of the paper is turned to read about 
something which has taken place since the last issue was printed. 
Altogether too much time is consumed by writers in narrating his- 
tory, which would better be found in missionary libraries. It is not 
necessary in newspaper articles to give the history of Confucius 
every time one writes about China. The issue of the Russo-Japa- 
nese war has more to do with the birth of the new China than any- 
thing relating to the teachings of either Confucius or Jesus. 

6. The article must picture real life. 

The Master could have described the sensations experienced by 
those who have fallen into sin and afterward repented and turned 


594 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to God. He could have told how the Heavenly Father grieves over 
the erring and longs to have them return to Him; but who would 
exchange that ethical teaching, beautiful though it would have been, 
for the parables of the Lost Coin and the Lost Sheep and the Lost 
Son? One does not need to fill his articles with stories alone; but 
he will grip his hearers most tightly who follows in this respect most 
closely the example of the Master. Some of the incidents of a day 
in a mission school; the story of the struggle of a single convert; 
the experiences of preacher, or teacher, or physician, or student, 
or patient, told simply and briefly, may do more good than a volume 
of essays, however learnedly written, upon the ethics of so-called 
false faiths. One would do well also to use a camera judiciously 
in preparing missionary and educational articles. Eyegate as well 
as eargate should be approached and entered. An article interesting 
from its contents will be doubly valuable if properly illustrated. 

But does someone ask, “Having painted your ideal, why do 
you not embody it in your own publication?’ This is a fair ques- 
tion. For more than a year the paper which I represent has set 
aside weekly from two to four pages for articles dealing exclusively 
with the work of the Boards of the Presbyterian Church and the 
Young Men’s and Young Women’s Christian Associations at home 
and abroad. Much of this matter is furnished by officers of the 
respective Boards and Associations, but a good deal of it comes 
from special correspondents whose acquaintance was made in the 
mission fields. The latter was written for its use. That which comes 
from the offices of the Boards consists mainly of letters or extracts 
from letters received from missionaries without thought of publi- 
cation. Grateful as we are for the assistance given by the over- 
worked secretaries, it seems to me that every large board of the 
Churches could profitably employ an editorial secretary, who would 
do with the mass of material coming to the office what the copy 
editor of a newspaper does with the volume of correspondence which 
comes over the wires, or is submitted by writers and reporters day 
by day, namely, condense, amplify, or change to make readable 
articles, which should be sent out in duplicate to all of the denomi- 
national papers, as the Associated Press sends its matter to all of its 
clients, or as special articles, similar to those prepared by metropoli- 
tan newspaper correspondents every night, are suited to the needs of 
the paper in which they are printed. In times of special stress, like 
that which now overshadows China, our secretaries furnish readable 
articles which are sent to both the secular and the religious press. 
But what is done now might be done regularly and with profit, both 
to the boards and to the churches. 

To sum up, editors of religious papers welcome articles that 
have these characteristics : brevity, attractiveness, information, truth- 
fulness, present-day interest, and realism. It is fair to add, in closing, 
that the writers of such articles are usually born; but unlike the 


THE SECULAR PRESS AND MISSIONARY INTERESTS 595 


poets, they may be made, if the editors have sufficient time and 
patience, and the writers have patience and teachable minds. That 
many of the latter have these qualities is shown by the excellent 
articles which appear in many of our esteemed contemporaries. 


THE ATTITUDE OF THE SECULAR PRESS TOWARD 
MISSIONARY INTERESTS 


COLONEL F. P. SELLERS, BROOKLYN DAILY EAGLE 


I REGARD it as a great honor to be invited to this Convention and 
to take part in this conference, not so much for myself as for the 
influential and widely-known paper which I represent. I will be 
forgiven, I hope, if for a moment I make what may be deemed a 
personal application of my subject. It is a wide and somewhat 
elastic one. The daily newspaper, so far as my observation goes, is 
always friendly to all that tends to the best things and to the uplift 
of an individual or a community. No secular paper is wise if it pur- 
sues the policy that there is no news in the doings of those who are 
trying to advance the Kingdom of Christ. There is nothing distinct- 
ively secular. All that promotes the welfare of mankind is good, 
and good is from God. Thus arguing, there is nothing distinctively 
missionary. All effort for the uplift of man, be he a dweller in our 
cities or towns, or a denizen of the islands of the sea, is encouraged. 
All men, red or yellow, black or white, are God’s creatures, and worth 
the saving; and it all takes the missionary spirit, for without that 
spirit nothing will be accomplished that is worth the doing. The 
editor in his chair in the secular newspaper office, no less than the 
man who occupies the editorial chair in a so-called religious news- 
paper office, is doing missionary work, and he is anxious that his 
pen shall be influential toward that which he believes to be the right. 

The attitude of the secular press toward religious life and effort 
has undergone a wonderful change within the last twenty years. 
There was a time when the secular paper did not, would not, or could 
not, find room in its columns for much religious matter ; but it found 
out in the course of time that, if it meant to cater to the reading 
public in the full sense, it must publish the news in the religious 
field. Out of this field it got much that was valuable from the selfish 
standpoint, if it can be so called, of commercial interest, and it found 
that there was revenue in it. But this is a low plane upon which 
to place the interest of the secular paper; for it must be said, in 
order that the full truth may find its place, that it principally desired 
to give the public what it wanted to read. Therefore missionary 


596 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


interests and the work of the missionaries, at home and abroad, 
settlement work, movements like the one now holding its fifth 
Convention in this city, were, and will continue to be, encouraged 
by the best papers in the daily and weekly class. The average editor 
has very little patience with strings of adjectives giving a clergy- 
man’s own opinions of himself, but he is not at all slow in fully 
acknowledging the man or the movement that is doing something. 
The editor does not stop to see whether he can agree with what the 
man says, or his methods of doing his work. He tries to see results, 
and whatever is for betterment, of that he is willing to be a champion. 
He has shown it all over this land, and the secular press is quite as 
ready to denounce and cry out against a wrong as the speaker from 
the pulpit or the public platform. 

From my own standpoint of observation, the secular press does 
more good to the masses, and will do more good in the way of 
reaching non-churchgoers, than a strictly religious paper, which- 
only church people and Christians read, possibly can. The secular 
paper is really the only one that publishes sermons in anything like 
their entirety, or in any variety. To this extent it is a missionary 
agent, for the secular paper reaches the people in a way that a re- 
ligious organ cannot. 

I have long been firmly of the belief that the cause of Christ 
and that of religion generally, has an equal right with the circus, the 
theater, or any other feature of the daily life of the city or town, 
to use printer’s ink in making its announcements. Ministers should 
not be too dignified or too conservative to recognize this, particularly 
those ministers who are doing something to move things along. A 
particular friend of mine, known the country and world over, a man 
who in a great Western city wields a powerful pulpit and religious 
and educational influence, at one time nearly disrupted his board 
of trustees by putting a large placard on the door of the main en- 
trance of his church, announcing the theme of the coming Sunday’s 
sermons. This placard was so large that it could be seen at a long 
distance up and down the important thoroughfare on which the 
edifice was located. In addition to this announcement he placed in 
two or three of the influential daily newspapers of the city a well- 
displayed advertisement, telling what was going to engage the 
thought of the minister on Sunday and in effect extending a cordial 
invitation to all to attend the services. The consequence of all this 
was that instead of talking to a rather contracted audience, he began 
to preach to multitudes, so that it became necessary to go early to 
get a seat. The trustees were won over to the side of the pastor on 
the publicity question, and he can now do anything he pleases in 
that direction, and the trustees are glad to foot the bills. I doubt 
if these same once terribly conservative officers would now object 
to a placard on the front of the pulpit. This was certainly mission- 
ary enterprise, and a literal fulfilment of the command, “Go out 


HOW TO INTEREST SECULAR NEWSPAPERS IN MISSIONS 597 


into the highways and hedges, and compel them to come in, that my 
house may be filled.” 

You will pardon me if I have wandered a little from the straight 
line of my subject, but my aim has been to show that the press is 
kindly disposed toward all things that go for betterment. To so 
evident an enterprise for good as the foreign mission movement, the 
press has shown itself willing to give considerable space. It could 
not help but see news in the fact that under the inspiration of the 
Student Volunteer Movement young men all over the world were 
coming forward and pledging themselves to sacrifice all else in order 
that the Gospel might be taken to the ends of the earth. The press 
has no warrant, to my mind, in avoiding the publication of news 
concerning such a widespread Movement as that represented by 
the Convention now in session in this Southern city. Give the press 
the items in condensed but comprehensive form, and I am certain 
none of them will be thrown away. They may undergo some editing, 
which is the privilege of the men who handle them, but there will 
be nothing left out that will help the good cause or causes along. 

All men who are working for the Kingdom of God and the 
uplift of men, whether here or in Kamchatka, in China, Oklahoma, 
Japan, or Salt Lake City, in the islands of the sea, or the cities 
of America, have a right to be heard, and the missionary interests 
everywhere form so large a part of this endeavor that they must 
be treated with liberal newspaper consideration. 


HOW TO INTEREST THE SECULAR NEWSPAPERS IN 
MISSIONS 


MR. J. A. MACDONALD, THE TORONTO GLOBE 


Ir wouLp be good for us and for our newspapers, if you could 
give us good stuff, if you secretaries could help interest the secu- 
lar papers in these better things. It will be useful for us and for 
you to interest the secular newspapers. You can help in this, first 
by giving our representatives good news items when they call. The 
editors of religious newspapers are next to the secretaries; they get 
things that we secular editors cannot get. Do not save it up for a 
“scoop” for yourselves. The secular newspaper will certainly appre- 
ciate it. You can do that, if you will, and that would interest the 
secular papers. I know quite well the difficulty you have in making 
religious journalism go. I had five years of it, and know how secular 
newspapers have come in and got your news away from you. 

You can do something else. You can teach the missionary 
boards and secretaries a little sense as to the news value of mis- 


598 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sionary items. I know these missionary boards and officials; they 
are altogether respectable and useful members of society, but they 
do regard a reporter of the secular press as a nuisance. Of course, 
many of them do not; there are a few here. But they usually say, 
“No, we have no news to-day.” I have been in the office when a 
representative of a newspaper came in. “Anything new?” “No.” 
And I knew that there was the best sort of a newspaper story right 
there; but it went into the drawer, and stayed there three weeks, 
until the whole matter was sent down to the monthly paper of the 
Church and buried. . Anything that is of human interest is news. 
A man said to me, “I am going to quit ‘The Globe,’ because it is 
giving out all this slush of the Torrey-Alexander meetings.” We 
gave from two to five columns a day to those meetings, and that 
man objected. I said to him, “Put up any sort of a meeting in that 
hall, and if you will fill that hall, afternoon and evening, I will give 
you from three to five columns.” Those things that have human 
interest the people want and need. 

I will tell you another thing. Put a secular newspaper man on 
the board. Get up a discussion in the meeting. It may not be the 
best thing, but it will turn that board meeting into good newspaper 
‘stuff. The minutes of the secretary are useless for copy. A good 
newspaper man on the board is worth five D.D.’s. 

There is one thing more. Train these friends of missions; it is 
your business, as religious editors, to train them to appreciate even 
a little what is done for them by the secular newspapers. Dr. Rob- 
son has said, in the conference for pastors, that the secular news- 
papers do not understand the bearing of events on the Kingdom 
of God. I do not suppose we do, but we do not understand sports 
or anything else. We make the best face of it we can. Inform 
them that we are not as bad as they think we are. We want to get 
a good story of life as they see it. 


DISCUSSION 


Dr. HERBERT LANKESTER, Lonpon.—I should like to say that I 
am only a representative of a missionary society, but I am the radical 
member of that board. I think I can agree with the last speaker. 
Some months ago I sent an article around to “The Times,” and gota 
letter from them saying they were glad to get it. That made me 
feel that we missionary secretaries do not value the power of the 
press. Every month we publish three columns of carefully selected 
news, printed in the way in which we think the press would like 
to have it. It is missionary news, and a large number of papers 
throughout the country print it. But we are feeling more and more 


DISCUSSION 599 


that we must keep in touch with the secular press. Very often we 
get news before the government does, sometimes before the Foreign 
Office. I suppose many here are editors of missionary magazines. 
I have been struck withthe importance of keeping the missionary 
editor in touch with the home department. There is one difficulty, 
though; we may hand news to some editors and we are not quite 
clear what it will be like when we next see it. 

Tue Rev. Georce Rosson, D.D., EpInsurcH.—I am very sorry 
that I was late and did not hear the whole of this discussion. With 
regard to this subject, I must say that I am in hearty accord with 
all which has been said. With regard to my own periodical, I would 
like to say this: That it has a paid-for circulation of 140,000 a 
month, and that it is a commercial undertaking of such importance 
that when the contract has run out there is a keen competition to 
get hold of it. I wish to say that there are some missionary periodi- 
cals which are read. There is one little fact which I should like to 
mention, which I came across about two months ago in the paper 
of the Paris Missionary Society, indicating that on the Continent 
the readers of the secular press are recognizing the important part 
which missions are playing in the political affairs of the world. The 
fact was this, that within the course of one month, quite independ- 
ently of one another and without the knowledge of the others, the 
representatives of four leading French journals called at the office 
of the Foreign Missionary Society to get information about Protest- 
ant missions. That seemed to me a most significant indication of 
progress. I entirely sympathize with what has been said as to the 
duty of the officials of the Church doing all that they can to interest 
the editors of the secular press and help them in their important work 
by supplying them with the most important news of a kind that the 
weekly and daily newspaper will print, and in the form in which they 
are most likely to insert it. I can heartily say, with Dr. Lankester, 
that the papers of London are all of them manifesting a greater 
interest in missions. I believe that all of our mission boards ought 
to make a point of having some one who will have access to the 
most recent information and will not be afraid of destroying the 
interest of the monthly periodical by sending its news to the weekly 
papers; as you cannot put into the weekly papers the longer articles 
that would appear in the monthly magazines. 

Mr. D. D. THompson, NoRTHWESTERN CHRISTIAN ADVOCATE, 
Cuicaco.—Religious papers would be better, if they could get the 
right kind of help from secretaries. But they are like a great many 
business managers of the daily press; they do not know news 
when they see it. I know one of these managers who saw a rail- 
road accident in which forty people were hurt and never said a 
word to the editor when he got to the office. When the editor found 
it out for himself, he asked him why he had not told him of it. He 
replied that he had never thought of it. The missionary secretaries 


600 STUNENTS AND THE MODERN MISSIONARY CRUSADE 


of our Churches throughout the world receive news that the news- 
papers would be glad to get, but they do not know that it is news. 
I told Secretary Taft once that we had coming into our office more 
information of what was going on in different parts of the world 
than I believed he had. I told him of one or two things that we 
knew, of which he had not heard. 

The secular newspapers in Chicago send reporters to the offices 
of religious papers, and there is scarcely a day in the week that the 
reporters do not get some news from us. They appreciate it, but 
they want news. If the secretaries would make up a lot of news out 
of the valuable correspondence that they get, and not hold it to send 
as separate articles, it would help wonderfully so far as keeping 
up missionary interests and increasing missionary influence is con- 
cerned. But it needs to be written in a very interesting style, and 
should be entertaining information. I have no doubt that every mail 
brings into the missionary office of the Church to which I belong 
something that would be of immense interest and inspiration to our 
Church ; but it is all attended to in routine business and goes into a 
pigeon-hole, The secretaries ought to help us to help them in our 
way. I am sure that if they did that with us, the religious papers 
could help the secular newspapers to increase their interest; for 
I think a great many of them want to print a great deal, if they 
could only get it in the right shape. 

Tue Rev. H. A. BripeMan, THE CONGREGATIONALIST, Boston. 
—I have been thinking how little the religious papers have come 
in for their share of the taffy. They have been proffering us sym- 
pathy; but I am going to stand up, as has Brother Thompson, for 
religious journalism. I do not believe that the missionary journal 
is a bore. I do not believe that the religious papers have been 
entirely undermined, and I think there is as good hope for them 
now as there has been in the past. There are just two things the 
matter with my own paper. One is, I am not personally interested 
enough in the aggressive Christian movements of the time, and I 
came to Nashville to be enthused more than I am. I do not mean 
to say that I am entirely indifferent, but I want more interest. I 
want to have my paper filled with missionary intelligence and pur- 
pose and enthusiasm. It will not be so unless I am alive with mis- 
sionary fervor. The second point is, use all your influence to get 
and distribute your news. We cannot get to the secretaries all the 
time. We should have better news connection with foreign agen- 
cies. We should bring it in more promptly. I have come down 
here in order to be a better newspaper man. 


CONFERENCE OF PASTORS 


The Pastor a Student of Missions 
Financial Possibilities of a Church 
The Montclair Plan 


The Pastor’s Responsibility in Directing the Mission- 
ary Life of His People 


Points to be Emphasized in Developing the Mission- 
ary Interests of the Congregation 


THE PASTOR A STUDENT OF MISSIONS 
BISHOP E. R. HENDRIX, D.D., KANSAS CITY, MO. 


THE PASTOR and the missionary have the same commission. 
Our Lord did not give two commissions; and you and I are not 
called to preach at all if we are not under the great commission, the 
very commission under which the missionary feels himself to be 
called and under which he is seeking to do the will of God. This 
relegating the whole question of missionary work to the men who 
happen to be, in the providence of God, in the field, is cowardice. 
Under what commission, I pray you, are you and I at work? The 
command is ours, “Go ye into all the world, and preach the gospel 
to every creature.” That is our commission, not a roving commis- 
sion to do as we please. Have we got our eye set on our own com- 
fort? Is that the port for which we are steering? Are we addressing 
all our energies to that end? The question of our immediate and 
specific place God must determine. Livingstone thought it was China, 
and prepared himself to go there. God had work for him in Africa. 
The more specific part of the field God must determine in His provi- 
dence; but every man, called to preach, is called under this great 
commission to give the Gospel to all the world. He becomes, there- 
fore, a student of missions as he becomes a student of the commis- 
sion; and upon his knees this should be a daily theme of inquiry, 
the reach of the commission, the nature of the commission, the prom- 
ise of the Master in the fulfilment of the mission, the sense of His 
guidance in all the world where that commission is to find its ultimate 
fulfilment. 

Nor can the pastor be a man of intercession, if he be not a 
student of missions. He cannot pray in the best sense of the word, 
save as his eye is on the last man in the world, save as his prayer is, 
“Thy kingdom come. Thy will be done in earth, as it is in heaven.” 
This ministry of intercession, so essential to the pastor’s spiritual 
equipment, takes him to that ; and he becomes a pastor and shepherd 
as Christ was with other sheep not of His immediate fold, whom 
also He must care for. So that the very mind of Christ, as we 
exploit it, and as Paul exploited it, leads him to the heart of God, of 
that mystery hid from all eternity in the very depths of the God- 
head, that God purposes the Gospel for the Gentiles also. Thus 
prayer, by its reach and by its marvelous sympathy transforms 
i. 603 


604 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the whole man and prepares him for whatever work God has for 
him and whatever field God may assign him. That is what 
makes Paul great. Paul’s greatness as a thinker appears in his 
prayers. There is nothing comparable to it. That is where Paul’s 
reach goes out to the wide field, to the mind of God, and exploiting 
the mind of God, he became a thinker. Then it was that he became 
a great preacher; then did he get the mental force and enthusiasm 
that made him the Apostle to the Gentiles. That is what will make 
you and me heroic. 

The greatest misfortune for any pastor is a commonplace min- 
istry in which he has no energy. We have many a Great Eastern 
in the mill-ponds, with not water enough to float them. What we 
want is to raise them up and put them out into the great sea, launch 
them out into the depths, that they may have field enough in which 
to perform the great duties of their ministry. Make them heroic. 
Put them to work. You know the influence work has always had 
on literature, stirring men’s minds to their greatest. You know 
that the Elizabethan literature was born of that. Brethren, there 
is no surcease from the warfare in which we are engaged. The 
ministry of God should lead the minds of the world, should fill them 
with thoughts of God. No man can make full proof of his ministry 
without this. His ministry is narrow and circumscribed and amid 
the shadows, until he launches out on the great thoughts of God 
and on this mystery hidden in God from the beginning of the world. 
It required an apostolic mind, aided by the ministry of intercession, 
to discuss and proclaim this mystery. That made Paul great in 
thought and great in leadership. 

Then, again, it becomes a pastor to be a student of missions, 
because as is the pastor, so is the church. The history of the pulpit 
is the history of the Church. Tell me who has been the pastor in 
a given church for a period of years, and I will tell you the history 
of that church. I will tell you its intellectual reach; I will tell you 
its sympathy with missions; I will tell you its enterprises. There 
are men who narrow the work of their predecessors; there are men 
who enlarge the work of their predecessors. Is not that true? Think 
who was your predecessor, think of the churches with which you 
are the best acquainted, and is it not true that a history of the pulpit 
is a history of the Church? You have broadened men, or you have 
narrowed them; you have led them out, or you have restrained them. 
You have been a man of vision, or you have failed to see the great 


opportunities of God for yourself and for your people. You have . 


not led them into the work of the ministry, you have not counted 
them as your forces, or you have counted them as your forces, when 
you have the joy of your ministry fulfilled in seeing the work that 
has been wrought. 

There is a pastor in Great Britain who has only 300 in his con- 
gregation, but out of those he has thirty-two who are student vol- 


THE PASTOR A STUDENT OF MISSIONS 605 


unteers. Dr. Mabie, secretary of the Baptist Missionary Union, visit- 
_ ing the field, found no less than twelve of his parishioners at work. 
_ Have you one of your particular flock in the field? And yet that 
_ is God’s plan. You know that back of every missionary there has 
been some great throbbing heart; and if the missionary force has 
diminished, may it not be largely because the number of pleading 
hearts is small? .I shall never forget an evening in the home of 
the present Bishop of Durham, when he was a professor in Cam- 
bridge University, when the first thing he did was to put me in 
Charles Simeon’s chair and bring me Charles Simeon’s Bible, show- 
ing how when Simeon was perplexed as to whether he should be a 
minister, he opened a page and put his finger on it and discovered 
that it was upside down. And he turned and read the command 
to Simon Peter, “Go with them, doubting nothing.” Simeon said 
that was almost as near his name as anything found in the Bible. 
Then he put in my hand an autograph letter of Henry Martyn to 
Charles Simeon, who was the instrument of sending Henry Martyn 
' to the mission field. Martyn was the great pioneer who led the way 
for 450 graduates of Cambridge University on the mission field. 
And I would place Charles Simeon at the very foundation of that 
greatest missionary society in the world, whose work in all lands 
has excited my admiration, the Church Missionary Society, a pastor 
casting a shadow into the heathen lands through one of his parish- 
ioners. 

Who was back of William Carey, holding the ropes, giving to 
the world that great sermon on “The Gospel Worthy of All Ac- 
ceptation?"" Who made possible the work of Carey? Andrew Ful- 
ler. Who was back of John Williams, the apostle of the South Seas, 
of whom it was said that more souls were brought to God through 
his ministry than that of any man since the apostles? Mr. Wilkes, 
pastor of the Moorfields Tabernacle. He it was who made possible 
that great work in the South Sea Islands. That is God’s work in 
the perfecting of saints for the work of the ministry; and as we 
catch that larger conception of our ministry, how it lifts us and 
gives us a purpose large enough to flood all our lives! God enlarge 
our faith and zeal and our sense of responsibility to Him and to the 
world. Amen. 


FINANCIAL POSSIBILITIES OF A CHURCH 
THE REV. CHARLES E. BRADT, D.D., CHICAGO 


OnE oF the greatest obstacles to the progress of the Kingdom 
of God is the failure of pastors to believe that the financial possi- 
bilities of the Church to give to God’s work are practically un- 
limited. 

I. The possibilities of a church to give to the work of preaching 
the Gospel are not dependent upon the material resources that the 
church may possess on its own account. 

1. The fact is, however, the Church, as a Church, is rich and 
increased in goods, and has need of nothing. The Church already 
possesses almost unlimited material resources. Millionaires appear 
among the sons of God. There are 5,000 millionaires in the United 
States, and many of these are church members. Even poor people of 
Christendom are rich. While it is estimated that we have 3,000,000 
officially recognized paupers in this country, we have made our 
“poor houses” like palaces, and even the poor reign as kings. Not- 
withstanding that, 4,000,000 families in the United States are obliged 
to live on $400 per annum; two-thirds of the families of the United 
States have an income of $1,000 per annum, and one family in every 
twenty of our population has an income of over $3,000 per annum. 
The people of the United States have accumulated $50,000,000,000 
in the past fifty years. The farms of this country are worth $102,- 
000,000,000. The farm products last year sold for $6,415,000,000. 
The hens laid $500,000,000 worth of eggs last year. The farm lands 
of the United States are increasing in value at the rate of $3,400,000 
every day and have been increasing at that rate each day for the 
last five years. We are making money in this country at the rate 
of $7,000,000 every twenty-four hours. It is estimated that at least 
one-fifth of the wealth of the United States is in the pockets of God’s 
people. Hence I say the possibilities of the Church to give out of 
its abundance are practically unlimited. 

2. But if the Church were poor in this world’s goods, poverty 
would not necessarily limit its possibilities to give the Gospel to the 
world. The Church is God’s agent in this world to feed the starving 
multitudes with the bread of heaven and to preach the Gospel to 
every creature. God is not poor; God is rich. “The earth is the 
Lord’s, and the fulness thereof; the world, and they that dwell 

606 


FINANCIAL POSSIBILITIES OF A CHURCH 607 


therein.” ‘The silver is mine and the gold is mine, saith the Lord 
of hosts,” “and the cattle upon a thousand hills.” “If I were hun- 
gry, I would not tell thee.” But he does ask us and command us 
to take of his bounty and feed the hungry world. 

3. Hence I say that the financial possibilities of any Church of 
Jesus Christ for the evangelization of the world are practically un- 
limited. This is a fact all pastors need to know deep down in their 
souls. I used to say to my Wichita church: “Talk about a million 
dollars a year being a large amount for the Presbyterian Church 
of the United States of America to give to foreign missions! Why, 
the First Presbyterian Church of Wichita, Kansas, could give a 
million dollars a year to foreign missions, if it would place itself in a 
right relation to Jesus Christ, so that He could give through the 
church.” I am very hopeful that the day will come when not only 
that church, but other churches, will give a million dollars a year 
to foreign missions. Jesus Christ said to His little band of moneyless 
disciples: “All power is given unto me in heaven and in earth. Go 
ye therefore, and make disciples of all the nations. . . . Lo, ] am 
with you.” He it is who said to those same disciples, looking out 
on the great hungry multitude: “They need not depart; give ye 
them to eat.” Yet at that very time they had only five barley loaves 
and two small fishes. What were they among 5,000 hungry men, 
besides women and children! “Bring them hither to me. And He 
commanded the multitude to sit down.” Now I can hear Thomas, 
just like some modern saint—elder, deacon, or trustee—who only has 
faith enough to take him to heaven when he dies, but who lacks 
faith to overcome the world and establish the Kingdom of God in 
the earth while he lives—I can hear Thomas whisper to Peter and the 
other disciples, as he beckons them aside: “This will never do. 
The Lord is all right when it comes to preaching and telling us 
about heaven and how to get there; but He does not seem to under- 
stand the practical side of life. He will give away the last crumb 
we have, and we will all go hungry out here in the desert. Let us 
go away from this crowd, over on some grassy plot, and try and get 
the Lord to come with us, while we divide these five barley loaves 
and two small fishes among ourselves.” What if they had done 
that? (1) There would not have been enough to satisfy even the 
twelve disciples. (2) The multitude would have gone hungry and 
would have fainted in the wilderness. (3) The Lord would not 
have gone with them. 

But they did what Jesus wanted them to do. They brought all 
they had to Him. He took those five barley loaves and passed the 
bread out to the disciples to distribute to the multitude; and as they 
distributed, He kept on making it and passing it out, until they had 
all eaten and were filled. Then what? “Gather up the fragments 
that remain,” says Jesus. And they took up twelve baskets full— 
a basket full of fine bread for each disciple. They had enough and 


608 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to spare! Oh, you doubting Thomas, you grasping Judas, you figur- 
ing Phillip! Why reason among yourselves when you have but one 
loaf in the ship? Bring it to Jesus Christ. How many loaves had 
you when Christ fed the five thousand? Five. How many baskets 
full did you take up? Twelve. How many loaves had you when 
He fed the four thousand? Seven. How many baskets full did 
you take up? Seven. How is it that you do not understand that 
Christ is not dependent upon our material resources, but upon our 
willingness to bring what we have to Him? In other words: 

II. The financial possibilities of a church to give depend upon 
the church’s willingness to put itself and all that it has in right rela- 
tion to Jesus Christ and undertake at His command to feed the 
starving multitudes with the bread of heaven. 

Look at Peter and those other disciples out there on the lake 
fishing all night and catching nothing. Why? They were out of 
harmony with Jesus Christ. They had denied the Lord and forsook 
Him and fled, and had gone back to work “on their own hook.” 

Some time ago I was laboring with a pastor of an important 
church to lead his people out to make an offering for foreign mis- 
sions, and he exclaimed, in apparent disgust: “The day of miracles 
is past. I know how much money my people have, and I know 
that they cannot afford to give anything to foreign missions.” That 
pastor soon had a dyspeptic, soured, disgruntled church on his hands. 
He afterward sued his people for his own salary, and the Presbytery 
had to appoint a committee to adjust the financial difficulties of the 
situation. All pastors ought to know the financial ability of their 
people. Too few of them have any accurate knowledge of such 
ability. “How many loaves have ye?” “Children, have ye any 
meat?” Do not guess about it. Know what your resources are. 
That is important. But whenever anybody tells us that our church, 
or our people, or ourselves, cannot afford to give to feed the starving 
millions of heathen lands, we ought to know that such a statement 
is false. Neither we, nor our church, can afford not to do it. It 
does not make any difference either, how poor we find ourselves, 
or our people. Even though we have only a little meal in the barrel © 
and a little oil in the cruse, and are going out to get two sticks to 
bake a little cake and eat thereof and die, we should take that first 
and give to feed the starving heathen multitude. We have already 
tasted and seen that the Lord is good. Better that we should die than 
that they should not live. They have never yet had a crumb of the 
bread of life. 

If I were a home missionary on the Bad Lands of Nebraska, 
or in “the short grass country of Kansas,” or in the slums of a great 
city, the first thing I would teach the people that professed to be- 
lieve in Jesus Christ would be to consecrate themselves with their 
all to preach the Gospel to every creature. For if we take what we 
have—much or little—and bring it to Jesus for the feeding of the 


THE MONTCLAIR PLAN 609 


world, there is absolutely no limit to the possibilities of what we 
shall be able to give. There is a great law here that has a great 
God of love back of it. 


“Ts thy cruse of comfort failing? 
Rise and share it with another, 

And through all the years of famine 
It shall serve thee and thy brother. 

For the heart grows rich with giving, 
All its acl, ot living grain. 

Seeds which mildew in the garner, 
Scattered, fill with gold the plain. 
God Himself shall fill thy storehouse, 
Or thy handful still renew. 
Scanty fare for one will often 

Make a royal feast for two. 


“Is thy burden hard and heavy? 
Do thy steps drag wearily? 

Help to share thy brother’s burden; 
God will bear both it and thee. 

Numb and cold upon the mountain, 
Wouldst thou sleep amidst the snow? 

Chafe that frozen form beside thee, 
And together both will glow. 

Art thou smitten in life’s battle? 
Many ’round thee, wounded, moan? 

Lavish on their wounds thy balsam, 
And that balm will heal thine own. 


“Is thy heart a well left empty? 
None but God the void can fill; 
Nothing but a ceaseless fountain 
Can thy ceaseless longing still. 
Is thy heart a living power? 
Self-enthroned, its strength sinks low. 
It can only live by loving; 
And by giving, love will grow.” 


THE MONTCLAIR PLAN 
THE REV. ABNER H. LUCAS, D.D., MONTCLAIR, N. J. 


THE AppRESsEs this afternoon have been appeals to ministers 
and testimony as to what pastors can accomplish. I am here to bear 
testimony to what a church may accomplish, no matter who its min- 
ister may be. I happen to be in the honorable relation of pastor and 
minister to this church. I do not claim any distinguished part in 
its success ; but I want to tell its story, so simply that any man may 
feel that he can go back home and accomplish as much, or more, 
than has been accomplished by the Montclair plan. This plan aims 
to secure an intelligent, prayerful, generous response to the appeals 
of our Lord for the extension of His Kingdom on the earth. The 


610 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


aim is to accomplish that object by an appeal that shall come to the 
individual as, first of all, he is made intelligent concerning the King- 
dom of God in some great field; and as, secondly, he understands 
through the study of God’s Word the great purpose of His Redeemer 
and Master concerning the world; and thirdly, as out of his own 
consecration to the Master there shall come any service and money 
that he can give as a response. 

Twenty-five years ago this little church of less than 250 mem- 
bers concluded that it had not caught the genius of the missionary 
work. It had feared the coming of any appeals for the missionary 
cause, and had attempted to close its doors against every secretary, 
bishop, or pastor, who might come to present anything in that line. 
Certain consecrated laymen, notably one man and his wife, prayed 
together as to the work committed to them, saw the light, and then 
turned the whole tide of thought in that little church. They con- 
ceived the idea that if they could bring into their church some dis- 
tinguished man who would talk to them about missions and give 
them an insight into the great work, and then go away without 
making any appeal for a contribution, the whole congregation would 
be surprised by not being asked for money. They secured Dr. 
William Butler, the famous Indian missionary, who came and tar- 
ried in that congregation for five days and nights, telling them all 
that his heart could pour out on that people, and they began to 
inquire when the collection would be taken. No plate was passed, 
and no offering was asked. The good man came and went, and not 


even the expenses of his journey or entertainment were suggested: 


to the congregation. They were eager to know the meaning of 
this strange visit, and thus instruction began. They inquired of 
the officers of the church why this man had come and why some- 
thing had not come of it. The inner circle waited and prayed; and 
when the voluntary offerings of the congregation were counted that 
year they were more than double what they were before. 

Fifteen years ago, under the leadership of Bishop Thoburn, the 
congregation caught another view. They then got the idea that if 
they were to have an intelligent understanding, it was necessary 
that they should hear directly from the field; and they accepted 
something that is commonly known as the living-link idea, and with 
great enthusiasm they sent out their own missionary and his wife, 
fully equipped with a naphtha launch and every kind of luxury to 
make them know that a church at home was backing them. They 


adopted twenty-five missionaries in the mountain missions as their . 


special field, and instructed the superintendent, in case he found need 
in any one of those missionary churches or parsonages, to draw at 
once upon that church at home, and his request would be honored. 
They found so great joy as month after month there came letters 
full of information concerning the work, as pictures were sent and 
by the aid of the stereopticon thrown upon the screen, that the con- 


ie hae 


THE MONTCLAIR PLAN © . 611 


gregation and the Sunday-school became enthusiastic about the work 
in which they were sharers. So that to this day, although they have 
added greatly to their territory, every man who is in the mountain 
missions feels that his home church is the foundation and source 
of supply of anything that is needful for the advancement of the 
work in that missionary territory. So strong has the spirit become 
that it has taken possession of them, and they have applied it to 
everything else, to the Tract Society and the American Bible Society 
and Church Extension. Two or three years ago they found the con- 
gregation was only giving $40 a year for the American Bible Society. 
They argued that they should give more than that. They did not 
know much about it, and wanted to find out; and so they sent for 
Dr. Haven, that he might tell them all about it. He came and poured 
out his knowledge until the congregation was set on fire, and that 
night $100 was put in his hands that there might be given to one 
of the Japanese hospitals a Bible reader to read the Bible to the 
soldiers regaining health. So through the year the congregation 
has needed no persuasion that they had a great obligation to the 
American Bible Society. 

Now I am going to tell you something that will greatly surprise 
every minister here, namely, that in all the literature provided by 
the Church, not one single tract has been provided for the millions 
of immigrants who come to our shores year after year. Our atten- 
tion was called to it by a Scotch Presbyterian woman of Paterson, 
who said that she was willing to give $100 for every tract, book, 
or treatise of any kind that would give instructions to the immigrants 
who came to the ports of entry of the United States, but that there 
was not one man in all the Church, or in the ranks of business life, 
who would accept $100 under that condition. The Tract Society 
said, “Here is a place where there is an opening for work, and the 
Church ought to provide something to help toward the making of 
Christian citizenship among the immigrants to this country.” The 
outcome of it was that literature has been provided, the first tract that 
has ever been produced in America for the enlightenment of the 
poor immigrants who come to these shores. 

Let me now tell you how the church has organized this year 
for missions. It has fifty-five living-links to the missionary field, 
who are pouring in information upon the congregation by direct 
correspondence and by printed literature. Perhaps twenty of them 
are in the home land and thirty-five in the foreign field. The mis- 
sionary work of the Methodist Episcopal Church is one great organi- 
zation, as we have but one society covering both the home and the 
foreign field. Instead of an average official board or quarterly con- 
ference committee, consisting of three or four people who are nomi- 
nally appointed as a missionary committee, this church has a quar- 
terly conference missionary committee of seventy-five members. We 
believe the cause requires the best thought that can be had. They 


612 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


meet during the winter season once a month. Their meetings form 
a great event in the church life. They bring to these meetings such 
distinguished missionaries as have returned from the field. 

The Bible School does not provide for its own expenses. The 
official board pays all its bills, and the collection every Sabbath from 
the Bible School is turned toward benevolence. The young people 
are educated as to special fields contributed to by the congregation. 
They are taught that what they are giving is not to enrich them- 
selves ; it is for the Church, and the thing uppermost before every one 
in this congregation is mission fields and the accomplishment of 
the benevolent work of the Kingdom of God. 

No prayer meetings are so fully attended as those known as 
the missionary prayer meetings. Any night on which we have a 
missionary gathering the church is crowded. The Bible School 
never rises to its highest point of enthusiasm except at the session 
in which foreign missions are presented especially to them. They 
have already two foreign missionaries for whose entire support 
they are responsible through the Board of the Methodist Episcopal 
Church. They have missionaries in the home field for whose support 
they are also’responsible. I commend it as a plan by which the 
latent energy and ability of your congregation, suffering from the 
lack of something definite to do, may be fully enlisted. 


THE PASTOR’S RESPONSIBILITY IN DIRECTING THE 
MISSIONARY PRAYER LIFE OF HIS PEOPLE 


THE REV. R. J. WILLINGHAM, D.D., RICHMOND 
THE GREATEST fact in theology for man is that God loves a lost 
world and that He has given His Son to save men. God’s great work 
in the world is the saving of men and developing them into noble, 
Christian characters. It is for this that He sent His Son from 
heaven. This is the answer to Calvary. No other answer can be 
given to the dying cry of the Son of God, as in agony He suffered 
on the cross. When Christ arose from the grave, as He met His 
disciples on the evening of the resurrection day, He showed them 
His pierced hands and side and gave them the great commission, 
“As my Father hath sent me, even so send I you.” In this commis- 
sion He made His people His partners in the work of saving the 
world. He calls those who love Him into united service with Him- 
self; and thus while God’s great work in the world is the saving 

of men, it is also the great work of those who love Him. 
The Lord has arranged that His people should be united into 
bands, which we call churches. This is not only for the edification 


PASTOR'S RESPONSIBILITY IN DIRECTING HIS PEOPLE 61 3 


of the saints, but for their greater efficiency in service. These bands 
are to carry on God’s work, and their great work is soul-saving. 
Let us notice that God has placed over these churches pastors who 
are their God-ordained teachers and leaders. If these pastors are 
faithful they will not only feed the flock of God, but they will lead 
the Lord’s host as a mighty army for the world’s conquest. This 
is in accordance with God’s plan and purpose, that His people should 
go forward for world-wide conquest. The pastor is not doing his 
full duty who does not teach and lead his people to take part in this 
great enterprise of God. 

While there are different ways in which we can help forward 
the Kingdom, there is no more powerful way than through prayer. 
The privilege of talking with God and of taking hold of His con- 
quering arm to help us in the struggle is given to His people. Alas! 
that we do not realize as we should this privilege which would give 
us greater power. Wise is the pastor who will train his people in 
their prayer life to use the strength of Almighty God. While many 
fail, numerous instances can be given where success has come 
through importunate prayer on the part of God’s people. I remem- 
ber a young pastor whose church was giving $44 a year for foreign 
missions. He taught them to look to God and press forward, and 
they contributed over $500. He wrote and asked me to plead with 
God, and at the same time he was teaching His people to look to the 
source of all strength. They quietly made their gift as they waited 
in prayer, and the same church gave over $800 to foreign missions. 
This church was not strong, and it was building a house of worship ; 
but the pastor taught them to look to God and press forward in His 
service. Christ looked on the multitudes with compassion, and 
urged His disciples to pray to God for workers. In the prayer 
which He gave His disciples, their petitions were to go up for the 
coming of His Kingdom and that His will might be done in earth 
as it is done in heaven. 

God initiated world-wide missions. He gave His Son, He gives 
His Spirit, He calls His people, and He wishes us to look to Him. 
He organized His people into churches, He gave us pastors as lead- 
ers, and surely the pastor is wise who by precept and example will 
teach and inspire his people to look to God constantly while they 
press forward in His service. Without this we can do nothing at 
all. When our pastors lead us close to God, then they can lead us 
far afield for God. When in our weakness we look at a lost world 
and hear the Macedonian cry of weakness calling for help, then 
we can take hold of Almighty God and go forward to bring the 
world to his feet. 


POINTS TO BE EMPHASIZED IN DEVELOPING THE 
MISSIONARY INTERESTS OF THE CONGREGATION 


THE REV. GEORGE ROBSON, D.D., EDINBURGH 


WueEn Mr. Mott invited me to take part in this meeting I felt 
very uncertain as to the propriety of my doing so, because 1 am 
ignorant of the condition of congregational life in America in rela- 
tion to the support of missions. Since I have been in this meeting 
I have felt that everything that I had to say has been said. Still 
there is some advantage in repetition, and there is advantage some- 
times when a message comes in different tones and forms and from 
a different country. 

Speaking of points to be emphasized in developing the mission- 
ary interests of a congregation, I leave out of view such matters as 
the organization of a missionary society and the circulation of mis- 
sionary periodicals, not because they are unimportant, but because 
I have been especially asked to base my remarks on my own experi- 
ence, and this request seems to indicate a desire that I should con- 
fine myself within the personal work of the pastor more particularly 
as the teacher of the congregation. 

There are two fundamental principles which we. as pastors, 
ought ever to be emphasizing for the guidance of our own actions. 
The first is the connection which has been referred to already in 
this Convention between a warm spiritual life and a fruitful mis- 
sionary spirit. It is in part the connection of a common root. The 
secret of both is a right attitude to Christ. It is simply hopeless to 
create a genuine missionary interest among those whose religion is 
formal. I remember one gentleman—this is not an exceptional inci- 
dent but a typical one—who was wholly indifferent to missions, 
being moved by a thrilling address from Dr. Paton to give a large 
donation to missions, but it was only a gift of ammunition to an ad- 
mired soldier. There was no personal enlistment in the home wing 
of the missionary army. The first and constantly the foremost thing 
is to exalt our adorable Lord, to enforce His claims for surrender 
and service of a life lived in union with Him, in sympathy with His 
purposes and in furtherance of His teaching. The connection be- 
tween the warm spiritual life and the fruitful missionary spirit is also 
in part the connection of reciprocal stimulus. On the one hand true 
communion with Christ impels service, and on the other, the out- 

614 


DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 615 


going of loving service strengthens the spirit of personal devotion 
to the Savior. I have never yet seen a congregation throbbing with 
an enlarged spirit of life which did not straightway begin to tingle 
with missionary impulses, and I have never seen a congregation dis- 
tinguished by a missionary spirit which was not also marked by 
spiritual health and prosperity. 

Many years ago my father was called to be the first pastor in 
anew church. For two or three years they had an incessant strug- 
gle to meet their liabilities. I would say in passing that when my 
father was licensed, he promised the leaders in his own congrega- 
tion to go out as a missionary to any part of the foreign field, pro- 
vided the church as such would undertake the mission ; but he would 
not go out under the Scottish Society, his view being that the indi- 
vidual church should undertake the work of missions. But the leaders 
of the church did not think they were able to undertake the sup- 
port of a foreign missionary, so he stayed at home; but that incident 
indicates the spirit of his ministry. With great difficulty he per- 
suaded his office bearers to allow him to organize the congregation 
into a foreign missionary society, their objection being that they had 
not gotten money enough for their own needs; but the first year of 
missionary contribution was the first year of an actual surplus in the 
congregational fund, and a growing missionary interest coincided 
with a growing congregational prosperity. That experience indi- 
cated the keynote of my sainted father’s ministry, and it is now in- 
creasingly recognized as the law of church life and well-being. I 
desire to emphasize the connection between a spiritual life and a mis- 
sionary spirit also for another reason, namely, in order to warn 
against the church merely making a hobby of missions, as I have 
known a minister to do, and worry a congregation with the special 
interests of an expert, when the foundation to be laid in the hearts 
of the people is really that of a personal enthusiasm for the purposes 
of Christ. 

The second principle which we ought to firmly impress upon 
our own minds is the connection between the spirit of the pastor 
and the spirit of the people. That has been dwelt upon already. 
The pastor must seek to be himself what he would have his. people 
become. He must be an example as well as a teacher, in order to be 
their leader. I have found it not uncommon in Scotland for a min- 
ister who desired to awaken missionary interest in his congregation 
to ask a stranger to occupy his pulpit and preach a missionary ser- 
mon, or to invite a missionary to give an account of his work. Al- 
though such a visit may serve of passing interest, or quicken some 
to larger actions, yet for the masses the very fact that the pastor 
delegates this particular task to a stranger, induces them to look 
upon missions as a side work lying apart from the direct responsi- 
bility of the pastor and from the main life of the congregation, and 
to shun any concern about a charge which the pastor does not seek 


616 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


personally to enforce. In short, the pastor holds the key of the 
situation, and I do not know of any missionary-hearted pastor whose 
missionary outlook is always revealing itself in his handling of his 
ordinary pulpit themes and whose missionary zeal is always reveal- 
ing itself in his pulpit intercession, who has not gradually drawn 
his people into full sympathy with his missionary aim. In this con- 
nection may I quote a sentence that I heard spoken at the London 
Conference of 1900 and which impressed itself upon my memory. 
“By what road,” asked Canon Ellison, “shall we proceed to this task 
of justifying Christ to our people?” He was referring to the task 
of vindicating the reasonableness as well as the authority of Christ’s 
missionary commands. “Clearly by the road of love, . . . that 
love which, when it finds itself face to face with indifference and 
neglect, instead of merely blaming the indifference, rather blames 
itself for not having put the matter in such a way as to = in- 
difference impossible.” 

Passing from these two principles which we must recognize 
as truths lying at the basis of all attempts to develop a missionary 
spirit, I proceed to enumerate certain points that should be empha- 
sized in our pastoral teachings. And may I preface the enumera- 
tion by the remark that in some congregations in Scotland there are 
expedients employed for procuring pecuniary support for missions 
which leave the donors not one whit better informed about missions, 
nor more convinced of their duty, nor more eager to favor mission- 
ary purposes. The money raised by such methods does not repre- 
sent the direct fruits of missionary principle, the loving outcome of 
the living missionary spirit. What we should seek to develop in 
our congregations is a well-founded, enlightened, stable, progressive, 
and fruitful interest in missions. 

In endeavoring to develop a missionary spirit, there are five 
points to be emphasized especially in our teaching. The first is the 
magnificent reasonableness of the enterprise. The command of 
Christ places beyond question the warrant and the obligation of the 
missionary enterprise. It silences every objection to the Church 
participating in this work, and it condemns every follower of Christ 
who wilfully dissociates himself from it. But enthusiasm is the fruit 
of sympathy with a great purpose and obedience to the command of 
love lifted through intelligence to a state of enthusiasm which makes 
obedience, liberty, and joy only when the missionary enterprise is 
seen in the glory of its divine reasonableness. And this reasonable- 
ness allows of manifold and convicting illustrations. The basis of 
the enterprise, God’s love to mankind, the true relation of Christ to 
the whole human race, the nature and design of the Church as the 
organ of the Holy Spirit among mankind, the results that are to be, 
and are being, effected : all these may manifest this holy reasonable- 
ness, and it is by the positive presentation of the wonderful wisdom 
of God in the order of this enterprise that the skeptical attitude as 


DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 617 


to the propriety of missions is to be indirectly and most effectively 
overcome or forestalled. 

A second point to be emphasized in our teaching is the actual 
achievements of missions. These need not be dwelt upon in boast- 
ful phrases, but rather exhibited in the way of a reverential telling 
of the wonderful works of God. What we need to do in the pulpit 
is to open the eyes of our people to the present-day working of the 
Holy Spirit by the new chapters of the book of the Acts of the 
Apostles, which are being written by the finger of God in living 
facts all over the face of the world. It is in this way that we can 
best dissipate the delusion and refute the falsehood that missions 
are not doing any good. 

A third point to be emphasized in our teaching is the unparal- 
leled opportunity of the present time. It is simply not understood 
by the bulk of our people. Their view of the present times is de- 
rived mainly from the comments of the secular press, and the secular 
press does not aim at appreciating or publishing events on the prog- 
ress of the Kingdom of God; and so men and women are willing to 
think that they are living in an unheroic and commonplace age, dis- 
tinguished only by the marvelous inventions of science. It stirs 
them to discover that they are living in an age which is really by 
far the richest in opportunity and promise since the world began. 
The ever expanding progress of Christian missions makes it so, and 
it is good to let our people realize that they have to play their part 
in what is really a momentous and pregnant time. 

The fourth point in our teaching should be the emphasizing of 
the spiritual side of our missionary duties with a view of making 
vivid to our people the privilege and grace and joy of working for 
Christ, each one in his own place in the ranks of service. In this 
connection, I may specially refer to the matter of eliciting contri- 
butions which has been touched upon most effectively already. In 
_ visiting congregations and in listening to missionary addresses at 
congregational meetings, I have often been struck with the painful 
appeals to the people to increase their missionary contributions, 
painful because they were so made as to suggest the idea that the 
one thing wanted was more money and if only the treasury could 
be filled a little fuller, the congregations would have every reason 
for self-congratulation. 

In attempting to increase the stream of missionary liberality, 
everything that is analogous to the use of a force-pump should be 
avoided. The true method is to seek to deepen the springs of mis- 
sionary zeal, so that the free and natural yield may be greater. The 
greatest and most permanent advance in congregational giving 
which I ever witnessed took place in a congregation which was al- 
ready looked up to as an example of missionary interest by all the 
other congregations in the district. It was the result of a week of 
special services in the interest of foreign missions conducted entirely 


618 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


by the pastor himself in which carefully prepared presentations of 
different aspects of the foreign mission work were made and much 
prayer was offered. From beginning to end not a single appeal was 
made for larger contributions. All appeals hinting at such a thing 
were avoided, but at the end of the year the monthly contributions 
were found to have risen fifty per cent. all over the congregation, 
and within that year no fewer than seven young people in the con- 
gregation declared their desire to go out to the foreign field, of whom 
in course of time four actually went, two of them being my own 
children. Behind that effort there was much prayer. There is noth- 
ing more beautiful in the life of a congregation than a marked 
growth in liberality and fruitfulness of service which comes under 
the secret constraining influences of holy consecration quietly taking 
a deeper hold of the heart and conscience. I quite recognize the fre- 
quent fitness and possibleness and the necessity even of direct appeal 
for increased contributions for the support of missions, but yet it is 
chiefly along the line I have indicated that we ought to labor patient- 
ly and prayerfully and in faith for a permanent continuous growth 
in missionary contributions. May I add, that stated meetings should 
be held of missionary directors, treasurer, and collectors for instruc- 
tion respecting their own opportunity in forwarding the foreign mis- 
sionary spirit of a congregation, as well as for quickening the zeal 
in the congregation for the coming of the Kingdom. Every month 
before sending out my foreign mission collectors, I meet with them 
for prayer ; and in visiting other congregations in the interest of mis- 
sions, I found that this simple action, when I had the opportunity, 
almost startled the collectors into a new vision of the privileges and 
responsibilities of the duty which they had undertaken. What we 
need to teach our missionary workers is to regard every duty as a 
direct personal service to Christ and a direct contribution toward 
the coming of His Kingdom. 

The fifth and last point that I shall mention is the desirability 
of keeping constantly before our people the world-wide relation of 
congregational life. Where missionaries have gone forth from a 
congregation to a foreign field, or where a congregation supports 
one or more missionaries in that field, this is comparatively easy; 
but even where there is no personal connection, it is always possible 
to so educate the congregation in the grace and opportunity and duty 
and power of intercession, as Sabbath by Sabbath in the sanctuary 
to make them feel that a great world-work in its manifold needs 
and perils and crises and attemptings is calling for their unceasing, 
intelligent, and loyal support on the ground of communion with 
God. When along with this, there is an enrolment of members of 
the congregation who will engage to help together in the work by 
private intercession for particular fields and workers, or for par- 
ticular needs, or occasions as these are brought before them from 
time to time, then the congregation may become leavened with the 


DEVELOPING MISSIONARY INTERESTS OF CONGREGATIONS 619 


inspiring consciousness of personal and helpful participation in an 
enterprise which is touching all nations and all classes. 

I close by saying that personally I consider the greatest need of 
the home Church at this moment, in respect to the missionary enter- 
prise, is the awakening of its members to an understanding and a 
faithful use of the power of secret, individual, and congregational 
prayer, deliberately prepared for, solemnly undertaken; persistent 
and unquenchable prayer on behalf of missions, prayer that shall be 
a daily, fervid pleading for workers and for the work of our 
Lord Jesus Christ that our Father may give to Him to see of the 
travail of His soul and be satisfied. 


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THE LAYMAN’S PART IN THE MISSIONARY 
ENTERPRISE 


Missions from a Business Man’s Point of View 
The Effect of Missions Upon International Relations 


The Layman’s Place in the Development of Foreign 
Missions in the Church at Large 


The Layman’s Part in Furthering the Financial Sup- 
port of Missions 


Study and Prayer as Related to the Maintenance of 
Missionary Interest 


How the Laymen are Being Enlisted in the United 
Presbyterian Church 


How the Congregational Laymen are Being Enlisted 
What Northern Presbyterian Laymen are Doing 


D™) 4P 


MISSIONS FROM A BUSINESS MAN’S POINT OF VIEW 
MR. EDWARD B. STURGES, SCRANTON 


Soon after I landed in this captured city yesterday morning a 
young man met me and asked, “In what capacity do you come 
here?” He knew I was not a college student, nor professor, nor a 
member of a missionary board. I might have told him that I came 
here as a student, a student of the grandest problem that this world 
has ever seen, the conversion of this world to the Lord Jesus Christ. 

The two agencies that are transforming this world to-day are 
the quest for dollars, or their equivalent, on the one side, and the 
quest for souls on the other. Great as have been the sacrifices made 
by those who were hunting gold, too often for self-aggrandizement, 
the privations of the missionaries for the last fifty years have far 
exceeded theirs. Livingstone plodding through the jungles of Cen- 
tral Africa, tired, weary, worn, sick, and feverish, and dying with a 
prayer on his lips, was the precursor of many another follower of 
the Apostle Paul. He was not the precursor alone of the ivory 
hunter, or the rubber hunter, or the gold hunter, but he was the 
precursor of the messengers of our Savior and of Stanley. Even 
Stanley, part explorer, part newspaper correspondent, and partly, 
thank God, missionary, made the preliminary survey of the road 
that leads from the ocean to that great country of Uganda, where 
thousands to-day are followers of our Gospel. I have read many 
a petition on monuments and tombstones, but there is none that ap- 
peals to me half as much as that one in Westminister Abbey, all 
but half effaced, which appeals and begs for the sending of mis- 
sionaries, white, black, any color, men of any race, to rescue the 
native Africans. I have heard many touching prayers, but I think 
the one that I shall remember longest was one that I heard away 
off from the railway lines in India one night in a forsaken spot— 
not God-forsaken, for He forsakes no place where there are souls 
to be saved—a place where there seemed to be nothing to draw and 
attract man. The one who offered it was a cultured, magnetic man, 
such as would make a place and position in any business and in any 
line. When he kneeled down that night, the burden of his prayer 
was to thank God that He had given to him and to his wife the 
privilege of spending their lives in that far-away land. Heroes are 
not on the field of battle, even in the Japanese army, alone. The 

623 


624 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


true heroes are in the army of our Lord, and they are on the out- 
posts, often far beyond the reach of any commerce or business. 

I am not thoroughly in love with my topic; it is too great. I am 
not in love with it, because I often doubt about this forerunner, this 
precursor, business. I have sometimes thought that if you changed 
that phrase and cut off the pre- and called it commerce, the curser 
of nations, you would be more nearly right. I have been a great deal 
in the so-called treaty ports, and I have made up my mind that the 
last spots that will be evangelized will be these ports. Many years 
ago in Kyoto, Japan, the question was asked me, “Are there many 
Christians in America?” You can imagine how pathetic it was. I 
said, ““Why do you ask that question?’ My questioner was a fine, 
handsome, educated man, one of the finest of the Japanese type. 
He said: “Some years ago I became a Christian. I kept the finest 
store in Kyoto, as the tourists thought. I had gathered a great 
quantity of old relics from the temples and the homes that are so 
scarce now in Japan. I always used to keep my store closed on Sun- 
day, but many Americans and Englishmen and Germans came 
through here and said, ‘If you cannot open your store for us on Sun- 
day, we will not trade with you, as we have to leave on Monday.’ By 
and by I had to keep my store open.” He has kept it open ever 
since, and he added, “My neighbor, the shoemaker, is a Christian, 
and he keeps his store shut all the time on Sunday.” I suppose the 
reason was, that there was not a large demand. for Japanese shoes 
on the part of American and English travelers. That is a genuine 
touch of human nature. 

The missionaries did not take and fortify Hong Kong, nor 
Shanghai. They did not force opium at the point of the bayonet 
upon China. They did not pass the Chinese Exclusion Act. Ex- 
clude the Chinese? Why, we are letting the festering outcasts from 
all other countries come in. You do not find the missionaries mak- 
ing trouble. Nor do you find the Chinese making trouble here, nor 
do they get into our poorhouses. The missionaries have had to pay 
the penalty for all the injustices of others. One hundred and thirty- 
five missionaries in China alone, gave up their lives, not for their 
offenses. Every once in a while we read a statement that it is the 
missionaries who are doing this or that; just forty-eight out of every 
four dozen of these reports are lies. The missionaries are on good 
terms with the rulers, and most of the foreign nations among whom 
I have been understand the situation; but the missionaries, being 
in remote places, pay the penalty. 

I am nearly at my limit, and I have not touched my subject. 
But I must say one word about the reflex influence of mission work. 
The greatest effect of missions, I believe, will be on our own so- 
called Christian countries. When you convert young men and young 
women; when you convert the Buddhists, the Brahmans, the Con- 
fucians ; or rather I should say, when we build upon the foundation 


MISSIONS FROM A BUSINESS MAN’S POINT OF VIEW 625 


which they have laid the perfect structure of Christianity ; and when 
you wipe away all these absurd idolatries that have so long held in 
sway so much of this earth, then from China and Japan and India 
will come the reflex wave that will convert this land to Christ. 
When will this world be converted? In less than a generation after 
the churches at home awake to the importance of this cause. You 
who cannot go to the mission field, go back home and try to awaken 
your churches, your Sunday-schools; for the grandest work will 
be, not the destruction of foreign idolatry, but the destruction of 
the greatest idol of all, Mammon in our own and in other lands. 
These reflex actions will come, sanctifying our commerce, glorifying 
our ambitions, awakening our churches, raising this whole world 
to a higher standard of Christianity. 

Just one word and then I am done. This church building in 
which we are gathered has seemed to me somewhat prophetic. Just 
as they have brought here from old Egypt the attractive yet pe- 
culiar decorations that make us feel as if this temple of God had 
become the Temple of Isis, so backward will come this wave of 
purifying, purer Christianity. Let me give one example. The 
church to which I belong and its Sunday-school for a period of five 
or six years have been supporting over 200 of the famine-stricken 
orphans of India. It was my privilege when in that Empire to talk 
to 185 of these children; half of them were already Christians, and 
true Christians, I believe. I asked how large a proportion of them 
were Christians. My friend said, “I believe three-fourths, but I will 
guarantee the Christianity of at least half of them.” Well, last 
week, I received a letter from a grand man up in Northern India, 
a converted Brahman, saying that he had bad news; that one of our 
girls had run away, a girl about eighteen years old. They could 
not hold her, and apparently she had gone back into heathenism. 
Runaway! That young woman can never run away from God. The 
arm of that church and school will follow her, and I believe she is 
as safe as the ones in the fold. Two of them died glorious Chris- 
tian deaths, the letter said. It seemed a loss of money. For five 
years and more we had been sending money for their education, and 
now they had died before they could do anything. That was a mis- 
take. Last Sunday our superintendent read our Sunday-school that 
letter, and there was hardly a dry eye in that school. What did they 
do? Immediately they arose and offered a resolution that we send 
money to Japan, and that we take new boys and girls in Japan, or 
in India. 


THE EFFECT OF MISSIONS UPON INTERNATIONAL 
RELATIONS 


THE HONORABLE JOHN W. FOSTER, LL.D., WASHINGTON 


Our brother who has just spoken did not appear very well sat- 
isfied with his subject, and I am in the same condition. I am going 
to confine myself pretty closely to my text and point out some of 
the relations between diplomacy and foreign missions. 

In the first place this is a layman’s meeting. When we talk 
about calling on the young men to dedicate themselves to foreign 
missions it implies that they prepare themselves by a theological 
course, receive ordination as clergymen, and go out as preachers and 
ministers of the Gospel. But that is not all the work, and not even 
largely the work of the missionary societies to-day. The laymen are 
taking a very prominent part in the foreign field. The medical mis- 
sionaries whom we are sending out are most of them laymen, and 
the same is true of the teachers. 

Let me say to you that the man who has done probably the best 
work, who was the most noted man in China in the mission work, 
was a layman, Dr. S. Wells Williams, a name known to all who 
have read of missions. He went out to China as a missionary 
printer, to take charge of the printing press at Canton. A great field 
is open in China and all other countries, for the layman. 

I want to reverse the topic a little this afternoon, and talk 
of the influence of foreign relations on missions, that is to say, mis- 
sions in China. The condition in which affairs are there to-day 
brought about by the action of the nations, how did it begin? I am 
not going fully into the history, but simply make a few suggestions. 
It began with force and cruelty on the part of the foreigners, dating 
back 300 years and coming down to these modern times with which 
we are familiar. We go back to the opium war of 1840, when Great 
Britain went to war with China, and for what purpose? To force 
upon that country a drug which was enervating and sapping the 
life of the nation, when the Emperor was begging and beseeching the 
nations not to bring the drug among them. Though he used all his 
influence and power to prevent it, the great English nation went to 
war and forced opium upon that people, and the war was repeated 
in 1859 and 1860 for much the same cause. England and France 
then united their armies to march to Peking and dictated the rela- 

626 


ee a 


EFFECT OF MISSIONS UPON INTERNATIONAL RELATIONS 627 


tions there. The same is true of the relations that have arisen since 
the seizure of the port of Kiao-chou by Germany under one pretext, 
that of Port Arthur by Russia on another. England has taken her 
share of the territory on the South and France a large section of the 
same territory. Then came the establishment of treaty ports, where 
Chinese law can have no influence, no authority in trying her people. 
All these things have brought about a state of feeling which is alarm- 
ing the nations to-day, and they say the Chinese hate the foreigners. 
Have not they some cause to hate foreigners? How would we feel 
toward a nation that should treat us as the Chinese have been treat- 
ed by these Christian powers of the world? 

Only a few weeks ago, the whole of Christendom was disturbed 
by a riot at Shanghai. Let me illustrate this condition by Shanghai. 
Shanghai is a treaty port; that is, power has been given to the for- 
eign nations to settle on a part of the river adjoining the old city of 
Shanghai, which has a population of about 620,000 people. Outside 
of the walled city on the river, they have given to the foreigners a 
concession, and here the foreign consuls have the authority, and are 
not subject to Chinese law, but to a system of laws, that has been 
made by the foreign consuls. We had these legal rights in the for- 
eign city of Shanghai, and that was the cause of that riot. Probably 
2,000 Chinese have come into that foreign settlement and are carry- 
ing on their trades and business, and the Chinese judge is allowed 
to try those people, but not alone. A foreign judge sits on the same 
bench to try foreigners. The case of a woman was brought for- 
ward; she was found guilty and condemned to imprisonment. The 
British judge insisted that she should be sent to a British prison, 
guarded by a police force that had been imported from India, large, 
tall, black, rough looking men. The Chinese judge said: “No; it is 
an outrage and a shame; it is contrary to all our sense of propriety 
that our Chinese women should be put under the charge of these 
ferocious and hated men.” That was the occasion of that riot, and 
our navy and the British navy went there, and we unloaded our 
troops on the shore to carry out that system. 

I could go on and detail these instances at greater length. I 
could refer to the fact that whenever China is discussed, you will 
hear about the bad faith of our government in this Exclusion Act. 
I am not going to discuss that in detail, but that is one of the causes 
of the present condition in China. And here we are complaining 
of the Chinese for treating the foreigners so badly and threatening 
our missionaries ! 

Now as to the missionaries. The Chinese people are not in- 
tolerant in their views. The fact is that the Chinese in his normal 
state does not care much about religion. He has some queer ideas 
about spirits and very many superstitions, but he does not care much 
about the foreign missionaries, nor object to them seriously. The 
Chinese people have changed their religion very materially during 


628 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the Christian era. Buddhism was introduced by missionaries, and 
the people were led to embrace that religion. They are not seriously 
opposed to the preaching of Christianity, but they are opposed to 
foreigners ; they hate them for the reasons I have given, and these 
are some of the causes which have brought about the present condi- 
tion of things. 

Let me say something of the present conditions. China is under- 
going a transformation, a political transformation. You know that 
we have had in this country recently a Chinese Commission, sent 
over here from that great and ancient people, to study our institu- 
tions with a view of learning what is good in them, so as to report 
them back to China and adopt such of them as may be adapted to 
their conditions. It has been announced that in time it is the inten- 
tion of the Emperor to give the Chinese a constitution. They are 
going through a period of transformation, and that of itself would 
cause great unrest and would put our missionaries, as well as all 
other foreigners, in some peril. 

I want to appeal to these young men and women to use their 
influence in our country for creating a sentiment of patience and 
tolerance with China in her present condition. She is undergoing a 
transformation, and we expect in forty days, or in a year, or in two 
or three years at most, to transform this whole Chinese system that 
runs back for thousands of years. I would remind these young men, 
who are students and who know something of the history of our 
American institutions, that we drew our principles of government 
from Great Britain. Away back in the reign of King John our fore- 
fathers began to form our constitution at Runnimede; and our fore- 
fathers went on trying to build up the principles of a constitutional 
government through various reigns and periods. Now that took, not 
a year, or two years, or ten years. It took centuries for us to bring 
about this change. Take the experience of Japan. About forty years 
ago Japan began the great transformation that has been a marvel to 
the world, and finally the Emperor announced that he would give 
them a constitution. Then they adopted a code of laws, adopted an 
educational and a post-office system, an organization of the treasury, 
and all of that. But what was their experience? They had three 
dangerous revolutions in Japan in that period before they finally 
came out into their present condition. 

Consider the experience that Russia is having in going through 
this transformation. We need some patience and forbearance in 
China’s great work of transforming herself. It may create trouble 
and revolutions in the country. There may be a conservative party 
that says the Emperor is going too fast, or the reform party may say 
that he is going too slow and should go more rapidly. There will 
be trouble, and our missionaries will experience some of it. But it 
is something that we cannot complain of; China must be trans- 
formed. I merely wanted to explain in this miscellaneous sort of a 


THE LAYMAN’S PLACE IN DEVELOPING MISSIONS 629 


way the present condition of China, and its relation to the foreign 
missionary movement. The salvation of China, like the salvation of 
all nations, depends upon the acceptance of Christianity. That is 
going to save the Empire, and it is going to be saved through our 
mission work, if at all. And it is to study the best means of carry- 
ing it on that you have come together. 


THE LAYMAN’S PLACE IN THE DEVELOPMENT OF 
FOREIGN MISSIONS IN THE CHURCH AT LARGE 


MR. C. A. ROWLAND, JR., ATHENS, GEORGIA 


I REMEMBER hearing a speaker at the Ecumenical Conference in 
New York say that an opportunity is a claim. In these days when 
we assemble in our conferences, we hear a great deal about the 
opportunities of the foreign field, and I am sure that this opportunity 
is constantly increasing as the world moves forward in its marvelous 
material and commercial development. And along with this increas- 
ing obligation, a corresponding obligation is laid upon our leaders 
to develop and interest the non-interested church members and espe- 
cially the laymen. 

It appears to me that the missionary enterprise has brought 
the Church to its support, in the following order: First, the pastors, 
then the women, then the students, then the young people, and last 
of all the men. That is not because the men are opposed to foreign 
missions, but it is because the great facts and needs of the mission 
fields have not been laid before them in a business-like way. It is 
because this responsibility has not been laid upon them that they have 
relegated it to the pastors and the women; so that the missionary 
cause to-day is suffering, because this work is looked upon as a work 
of the women. Not that the women are not doing their part, but 
this very fact is keeping the men from doing all that they should. 

Just a bit of experience. My connection with the Forward 
Movement in the Southern Presbyterian Church has led me to the 
conviction that men are willing and ready to do their full part when 
the responsibility is laid upon them. This work in our Church had 
its birth in the Toronto Convention of the Student Volunteer Move- 
ment in 1902. Three young men who were largely instrumental in 
inaugurating it had faith that God could use them; and that if they 
presented to the Church a definite work, first emphasizing the work 
of the Church as a whole, then laying the burden upon the individual 
church, and lastly, laying it upon the individual member, they would 
meet with a response. The result was that in the past four years the 
contributions of this Church have increased from $160,000 to $236,- 


630 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ooo, and that the missionaries abroad have been increased from 
171 to 203. In nearly every local church the increase has come 
largely from the men, clearly demonstrating that when this mis- — 
sionary enterprise is placed before them in a business-like way, they 
are ready to respond. This but suggests the opportunity that is. 
before us, when your laymen are thoroughly awakened to the great 

opportunity of this enterprise. 

As the Church does not seem to fully realize the great value 
of the movement looking toward the development of this work at 
home, there come to me this afternoon two or three thoughts in 
this connection. It seems to me that each local church should have 
a committee of laymen, whose duty it should be to see that their 
church was kept alive to this great work through the distribution 
of the literature and the development of missionary study in the 
denominational sense, though it is no denominational work. They 
should also see that a missionary gift is secured from every member. 
And then, in presbyteries, synods, and conferences, I believe that 
the laymen have not been used and developed as much as they should 
have been. In the Macon Presbytery of the Southern Presbyterian 
Church, they have been using their fall meetings for the past two 
years as a missionary conference. The first day and evening has 
been devoted to the consideration of missions. Special efforts have 
been made to secure the attendance of church officers and the teach- 
ers, and the good effects of this were seen in awakening and building 
up a lay membership interested in the great work of the evangeliza- 
tion of the world. 

I have time to express one other thought in connection 
with the development of the layman. I would like to suggest that 
if a book, “The Pastor and Modern Missions,” written by Mr. Mott, 
could at this time be placed in the hands of the laymen, I believe 
that we would see them rally in a very marked manner to this great 
work and make Jesus Christ known to all men. 


THE LAYMAN’S PART IN FURTHERING THE FINAN- 
CIAL SUPPORT OF MISSIONS 


A. J. A. ALEXANDER, M.D., SPRING STATION, KENTUCKY 


I HAvE been asked to speak of the financial support of missions 
by laymen. It strikes me that the first thing needed is to get into 
close touch with the worker on the field. There are a number of 
ways in which we can do this, and one which may not appeal to all 
at first is to go out and find a worker yourself. We are liable to 
think that the Student Volunteer Movement has this in charge, that 


ht bile i 


LAYMAN’S PART IN FINANCIAL SUPPORT OF MISSIONS 631 


there are already more workers prepared to go than there are places 
to receive them. This is not a fact. There are a number of places 
for which no workers have applied, and yet there are thousands of 
men and women prepared to carry the work into foreign fields who 
have not had it presented to them. To do this adequately, we must 
familiarize ourselves with the needs of the field. Pick out some 
field that interests you above all others ; study that field, its needs and 
its conditions ; correspond with the mission on the field and ascertain 
just what their needs are; go to the mission boards and find out what 
men will be sent out, what women are needed; and then go out and 
find the workers. If your board wants in the field in Syria a man 
to teach in the Beirut College, go to some institution where there 
are a number of men about to graduate, who are looking for some 
place to carry on the work of Christ. Find some consecrated man 
and present the case to him. Two years ago our Board was looking 
for a medical man. In the first college I went to, there were ninety 
in the class and nine applied to me to be sent out. Of course a great 
many of these men did not know what missionary work was; but 
nevertheless we got a good man out of that class, and I think we 
could have gotten two or three. 

If we cannot approach men to go out, we can at least take some 
man that some one else has gotten to go out and undertake his sup- 
port. But to do this to the best advantage, we must come in close 
touch with him. Meet him, learn to sympathize with him, know his 
temperament, know his plans, and be able to back him up when 
he goes out. 

When the man is in the field, you should correspond with him. 
I know a great deal of what that means in many cases. It means 
that once or twice a quarter the missionary will write a very imper- 
sonal letter home, telling the news of the work, what is going on, etc. 
But that does not do much good, because the man at home never 
thinks of writing to the missionary. Enter yourself into a personal, 
friendly correspondence. Write what you know would interest him 
in this country ; tell him of things that would interest you out there; 
make it a personal matter with him. If you do that, you cannot help 
but get strength yourself and also give strength to that man. [If it is 
possible, go and visit him on the field. That seems to be an unheard 
of thing for most of us. A great many of us have been to Europe. 
I have been there myself and also to some of the fields, and if I had 
a choice, I would not hesitate which I would choose for the mere 
personal pleasure alone. If there, we could see the needs of the field 
as they exist; we could see things that do not appeal to people when 
they are written about thousands of miles away. You would see 
some little necessity that the Board would not think of meeting even 
though the missionaries need it. You would see it yourself and 
would take measures to supply that need. 

When you come into close touch with the missionaries in this 


632 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


way, you cannot help but offer a prayer for them every day, those 
in whom you are most deeply interested, and that is one of the most 
valuable features of this work. I was two months on the Korean 
field, and I know personally that I could feel the results in my every- 
day life, of the prayers that I knew were ascending for me from 
those whom I had left in this country. It was the most helpful thing 
that I experienced out there, and this relation will necessarily be 
mutual. We at home often feel the need of prayer, and yet our 
friends do not always remember us in prayer. I believe that there 
is no one who has this personal, close relation to the field but will 
be remembered in the prayers of that missionary ; and men who are 
thrown upon themselves, without any human crutch to lean upon 
and who consequently lean alone upon God, become men of prayer. 
They seem to prevail more with God than we do in this country, and 
we will in our turn be the objects of the earnest prayer of these mis- 
‘sionaries. 

If we have come into this close personal relation, if we remem- 
ber them in prayer, there is one other step to take, and that is their 
financial support. We cannot have a deep interest in a man out there 
and know that he needs something, without wanting to have a share 
in his work in a financial way. It is far better, if we can take the 
salary of a missionary, to give the whole of it. We seem to think 
that little indulgences that in the end amount to a great deal, are 
not an extravagance at all. And yet we often find, that if we deny 
ourselves luxuries, it will amount to enough in a year’s time to sup- 
port a missionary. The salaries run all the way from $300 up to 
$700. This is not a very large sum per month. Many a man smokes 
up that in a year; and yet by that $300 you may be able to put a man 
in the field, who will win hundreds to Christ in that one year. If you 
cannot assume the entire support of a missionary, go in with two 
or three friends. Get them to join with you; pray with that man 
before he goes out; study his work, and between you then pay his 
salary. I know of more than one missionary who is supported in 
that way. 

If you cannot do that, there is another plan in use by some 
boards, which will enable a person who cannot give the whole amount 
to have some personal, definite share in this work. In the Church 
to which I belong, we have a share system. The work, outside of 
the missionary salary, is divided into shares of $50 each. Say one 
station’s work cost $2,000; that would be divided into forty shares 
of $50 each, and a person could give $50 and take one share. That 
might support a native worker, or it might support a bed in a hos- 
pital. Take some definite, personal object, which puts you in close 
touch with the work. It will have the same effect upon you that 
assisting a personal friend has. 

I have only one more word to say, and that is, that when we 
wake up to the privilege we have of being in close touch and rela- 


STUDY AND PRAYER RELATED TO MISSIONARY INTEREST 633 


tion with the workers in the field, it will make a great difference 
in the money received by the boards and in the prayers offered by 
the people at home for the people in the field. 


STUDY AND PRAYER AS RELATED TO THE MAINTEN- 
ANCE OF MISSIONARY INTEREST 


MR. JOHN W. WOOD, NEW YORK 


WE HArpDLy feel within the Protestant Episcopal Church that 
the work of study and prayer for missions is receiving the attention 
from our laymen that it deserves. It is true that a number of us 
men are gradually waking up to the splendid possibilities in the study 
of the missionary campaign. I know, for instance, of a young law- 
yer of Hartford, Ct., who became interested with a number of other 
professional men in the study of missions in different parts of the 
world; and as a result he has pushed his investigations until to-day 
I suppose he is one of the best informed laymen on missionary work 
and methods in our own denomination. He is a man who has taken 
time from professional duties to qualify himself to be a teacher of 
other men. And here and there throughout our denomination we 
find other men, who, when they once wake up to what missions have 
in store for them, are more than glad to give themselves to mission 
study. It is perfectly natural ; for no one can claim to be an educated 
man now, who is not posted about the work of missions. That work 
covers the whole line of human interest and knowledge. Think 
what the missionary has done in the translation of old and strange 
languages and dialects. Think how the Word of God has been put 
into those strange forms. We look at a printed page in some pe- 
culiar language, and we see those characters that mean nothing to us, 
but they mean that the Word of God has been set free among a 
strange and new people. Think, too, how missions help to teach 
us a splendid heroism, how they open to us new lands and customs. 
No layman can claim to be an educated man who is not doing some- 
thing along the line of mission study. 

And closely associated with that, comes the privilege and the 
call to prayer. When a man has studied, he has a basis for his 
prayers that he never had before. There are a great many men 
to-day who are praying, “Thy kingdom come.” It is the best prayer 
that they know, and it is a good prayer to pray; but I believe it is 
much better to be able to pray because of a definite knowledge, to 
be able to bear up before God the needs of particular places and 
particular missionaries. We find that there are some of our men 
who are undoubtedly coming to be able to do that. They are going 


634 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


to be so well acquainted with facts, that they will know how to direct 
their prayers where they are most needed. We need intelligence and 
definiteness in prayer, and we shall get it on the basis and as the re- 
sult of our missionary study. There can be no doubt in the mind of 
any earnest man who desires to see the coming of the Kingdom of 
God, that these two lines open before him opportunities which are 
simply limitless in their extent and influence. Any one who will put 
himself in touch with the missionary enterprise will get into company 
with some of the great heroes; his whole life will be stimulated and 
invigorated. His own hopes he will see realized very often in the 
work of some man in a distant land. His own wildest dreams of 
what may some day come true, he will find gradually being worked 
out in some far corner of the earth, as gradually he comes to know 
what our friends abroad are doing. And when, in the strength of 
that knowledge and with the heroism that this knowledge gives to 
him, he gets upon his knees and bears up his friends in prayer, you 
may be sure that man has become a power. He has laid his hands 
upon some of the levers that are moving the world, some of the 
levers that are determining the world’s destiny. And so, though he 
may be a man in an obscure place, far out of the world’s view, still 
he is having a share in forwarding the coming of the Christ. 


HOW THE LAYMEN ARE BEING ENLISTED IN THE 
UNITED PRESBYTERIAN CHURCH 


MR. J. CAMPBELL WHITE, M.A., ALLEGHENY 


| 
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THE GREATEST undeveloped resources in the Christian Church © 
to-day are the unused activities and powers of the laymen. There | 
are about eight millions of them in the Protestant churches of 
America. Only a very small fraction of them are actively engaged 
in the work of propagating the Gospel throughout America and the 
world. I have had some years’ experience in connection with the 
Young Men’s Christian Association, one of the mightiest of modern | 
movements and in the hands of laymen. I suppose there are con- 
siderably less than 50,000 active workers in connection with the As- : 
sociation movement on this continent. That is only one out of 160° 
of the male Protestant membership of the churches in this country. 
If by any possibility we could awaken the whole 8,000,000 men of 
our churches to active operations in the work of God, we would : 
have solved the problem of evangelizing the world. 

I have come from a great layman’s conference in Pittsburg, 
which our Church called three months ago. It was in the nature of 
an experiment, because we were not at all sure what would happen 


: 
: 


LAYMEN ENLISTED IN UNITED PRESBYTERIAN CHURCH 635 


_ when we asked them to come together. But 1,000 laymen came and 
_remained for three days. We believe that we are entering upon a 
movement which is to gather all the men of our denomination into 
a closely knit organization for the propagation of Christianity in 
_ America and throughout the world. For a year before that, we 
_ had been trying to organize men’s missionary societies. The thing 
simply would not go, and I do not expect to see it go in any denomi- 
nation. But as soon as we began to subdivide the entire operations 
of the church in which men may engage, as a railroad would divide 
its work into a number of departments, or as a department store 
would divide its work, and when we assigned every man to some 
department, taking it for granted that he united with the church 
with the idea of not only putting his money into it, but his person- 
ality as well, we found a marvelous response on the part of the men. 
This organization, while it has grown distinctly out of a mis- 
_ sionary purpose and thought and the wide missionary objective, has 
subdivided the whole work that men can do into local departments, 
with the idea of setting every man in the church at work. When 
we have done that, the men who give themselves, give their money 
with themselves. It is not primarily a financial problem; it is one 
_ of getting a man to put his personality into the work of the Kingdom 
_ of God. We have been acting as if all we wanted was money. It 
is the least of what we want. Paul said, “I seek not yours, but you.” 
_ And in a great many of our missionary appeals, we have been say- 
ing, “We do not care anything about you, but we want yours.” You 
_ can never appeal to men on that basis. I ask you whether it is not 
_ true that the men in this country who are active, personal workers 
in the church are not the men who are giving almost all of the 
money to the promotion of the work of God? And when we shall 
have set them all at work, we shall have solved the financial problem. 
' A committee of twenty-one has been assigned as a Supervisory 
_ Association. An organization is to be formed in every congregation. 
_ Three thousand men have gone all over the country as preliminary 
_heralders of this movement. We already have two men who give 
4 their entire time to traveling and supervising and organizing, and 
_ we are persuaded beyond all question that we have at least the be- 
: ginning of the solution of the problem of enlisting the men. I have 
_ been in connection with other great movements for years—in con- 
nection with the Young Men’s Christian Association, and the Stu- 
dent Volunteer Movement—and I say to you that I believe the 
greatest movement is just now starting which has ever thrilled the 
Church of God; the movement for the organization and enlistment 
_ of all of the men of the Church as active personal factors in pro- 
moting the work of the Kingdom of God all over the world. And 
I expect to see a movement sweep through all our churches with 
g that in view. I believe the first cardinal principles of this work 
_ must be to set every man at some active work. 


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636 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


I have here some copies of the constitution under which | 
men’s organization is going to operate. If I had time, 1 would 
read you eleven different departments of service which these men 
are going to take up. One is the department of promoting rcligia is 
intelligence. How much there is that all our men need to know. If 
you will pick out ten or fifteen men in the congregation and set 
them at making all the congregation intelligent, those men will 
begin to study in a way that you never knew before. They will be 
on fire, and they will bring intelligence among the others that will — 
set them on fire. There ought to be another department, enlisting — 
about ten per cent. of the Association, the department of finance, 
which shall lead every member to give to God every week a pro- 
proportionate amount to carry to the world the Gospel of God. Yo 
heard the other day what was possible by the regular offering of a 
single penny a week. That would bring $10,000,000 a year into the 
foreign missionary treasury. A postage stamp a week would put 
twenty millions in the treasury. A street car fare a week would put 
fifty millions into the treasury. An ice cream a week would put a 
hundred millions in the treasury. An hour’s work of a Hungarian 
on the railroad—the cheapest unskilled labor on this continent, 
worth fifteen cents an hour—would put a hundred and fifty millions 
into the treasury. What we want is some sound business sense and 
management in calling together the men of a congregation and in 
enlisting them all in giving a weekly offering and it can be done. 
You cannot get together a sensible group anywhere and explain this 
matter without convincing them it can be done, and you can lead 
them to decide that they will do their share. 

But you will never organize men actively merely in a foreign 
missionary propaganda, although that deals with the great un- 
occupied field where our burden of responsibility is, since there are 
two-thirds of the many races unreached and unsaved to-day. These 
men of our churches cannot serve abroad in any personal way, and 
you must enlist their personality in the service, and then you will 
have all the possessions which they can command. Let us not take 
hold of this as a financial problem, but as showing men how they 
may come to themselves and to their own. We must show them 
what He has assigned them to do, and encourage them until they 
become strong, well-developed servants of God who are putting 
their possessions and power at His disposal for the redemption o i 
the world. 


¢ 
« 
t 


HOW THE CONGREGATIONAL LAYMEN ARE BEING 
ENLISTED 


THE HONORABLE S. B. CAPEN, LL.D., BOSTON 


I am here merely as a reporter to tell exactly what the American 
Board is trying to do along the line which you are discussing this 
afternoon. 

In the first place, let me say that there is a special necessity 


for this work in our Congregational churches. We are proud of 


what our women are doing. They have been for years splendid 


organizers, and they have state and county organizations. In the 


vicinity of Boston they have six or eight churches grouped together, 
and they study and work and canvass for money with absolute 
thoroughness, so that we begin to feel as did a certain man who 


_ said that all he had was in his wife’s name. We are now trying to 
bring about a better state of things. We are trying to enlist the 


men. As it is the hundredth anniversary of the meeting out of 
which our American Board grew, we think this is the fitting year 


_ to try to increase our gifts from three-quarters of a million dollars, 
toa million. We are trying to get 10,000 men to add an extra gift 
_ themselves, paying it before the close of our fiscal year on August 31. 


We have blocked out a campaign on that line, very much as 


the political parties do every four years. We have blocked out the 


’ 
? 
; 
: 
’ 
} 


' 
4 
; 


country and are canvassing by meetings five days in a week, going 
from place to place just as the leaders of our political parties go, 
and trying to have one day in a place to stir up the men in that re- 
gion for this great work. We have chosen in the first place, fifty of 
the great cities of the country and we have now made up a second 
group of churches in smaller cities and are running the two cam- 
paigns side by side. 

The plan is at the morning session to bring together the pastors 
and the men, as far as we can get them together, and make it a 
deeply religious meeting. In the afternoon we have our missionaries 
give two, three, or four addresses, in order to present to those who 
are gathered there the different phases of our work—giving them 
the facts of the case, so that they may be intelligent as to what we 
are doing. Then at the close of the day, usually we get the men 
together around the dinner table, in number anywhere from 100 to 


_ 150, the women being excluded. After the dinner as a rule we have 


a 


637 


638 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


two addresses. We sent for Dr. Arthur Smith, our great missionar 
statesman in China, and wherever it is possible, we use him and t 
a second speaker, to bring the direct message home. We then 
around the cards, and we urge those present to come into f 
ship with us on this new basis. It works well so far, though tt 
are some cases where the pastor is timid. In one place the 
got frightened by two or three men who thought that we were g 
to emphasize the money side too strongly; and he said that noth 
of the kind should be done. But it worked out for the furthe 
of the Gospel; for his laymen found it out and became indignant 
wanted to know why they could not have a hand in this great w 
So a lawyer and another gentleman said, “We will canvass thi 
gion, for if our pastor is afraid, we are not.” 

That is the simple plan on which we are working. We are t 
ing to get the 10,000 men to make these gifts, and in “The Con: 
gationalist” you will see that we have two thermometers marke 
from one to a thousand, one representing men and the other thi 
money. The campaign is working well, and we are stirring u 
interest, as it is a great campaign of education. 


WHAT NORTHERN PRESBYTERIAN LAYMEN ARE 
DOING 


MR. DAVID MCCONAUGHY, NEW YORK 


a EE a 


cae THE-annals of the Scotch-Irish in North America it is told 
that at the Battle of Kings Mountain, in which every officer was 
Presbyterian elder and every man in the ranks a Presbyterian m 
ber, it was actually necessary to draft men to stay by the stuff. I 
wonder if we are coming to the time when in this great conflict witl 
the powers of evil it is going to become necessary to draft men to 
stay at home. At any rate it is going to be necessary to draft men 
at home to aid the missionary enterprise. 

When William Carey went to India he said that he was go 
into a gold mine, but that those who stayed at home must hold # 
ropes. We are looking for men to hold the ropes to-day, while thes 
brave representatives go to the front and down into the gold mines 
all over the wide world. And the men are taking hold of the ropes 
as they never have done before. If it is asserted that “the best men 
in the Christian churches are the women,” we will not deny it. 
But if it is said that our men are so materialistic that they care for 
nothing but making money, we will give them a direct denial of that 
statement by what will be seen in the years that are lying just be- 
fore us. 4 


WHAT NORTHERN PRESBYTERIAN LAYMEN ARE DOING 639 


_ Let me give you a concrete instance as to how our men are 


actually responding. In the Union Station at Pittsburg a few weeks 


ago, as I came back from the West, I met an official of the Pennsyl- 
vania lines west of Pittsburg, and he wanted to know where I had 
come from. I said, “Cincinnati;”’ and he asked what I had been 
doing. I told him that on the previous Thursday night, 175 men, 
representing some thirty churches, had sat down together around a 


_ supper table where each man had paid for his own plate and had 


not come on the basis of that arch-travesty on manhood, “that the 
way to a man’s heart is through his stomach.” They had come to 
that supper, because it was most convenient to come straight from the 
office with their working clothes on; and they sat down and for 
four hours had faced this proposition of their relation to the great 
undertaking of giving the Gospel to the nations. And at five 
minutes to ten by the clock, it was announced, after a cross fire of 
questions for more than an hour had followed the addresses given 
by the representatives from the fields and the business proposition 
that had been laid before them, that there would be no time for 
any more questions that night. It was added that in the parlor 
conferences that would follow the next night and the night follow- 
ing they would have an opportunity, each in his group, to ask 
questions and have them answered. And in those little group con- 
ferences, numbering from forty to sixty-five each, there were gath- 
ered supporters and followers of those twenty-five churches. Then 
when the proposition was presented, it was presented as a concrete 
one, that a parish here should be responsible for the support of an- 
other parish abroad. One little mission down in the country, that 
had given $2 to the cause of foreign missions, raised it to over $200; 
another church that had given $288, raised that to $1,700 and over, 
payable as an act of worship week by week. 

I told my railroad friend a little of this, and he asked me when 
it would be possible to come out to Zanesville Presbytery. I fixed 
a date, and that man made an itinerary just as a railroad man would 
make a schedule, and at five o’clock, just before daylight, as I came 
out of the forward end of one sleeper, he stepped out of the rear 
door of another and we met. I have no time to tell you how he per- 
sonally conducted me through that Presbytery for the next three 
days, meeting the groups of men in five different sections. I remem- 
ber that once we got in early in the morning, and he said, “You have 
an hour and twenty minutes here.” There was a committee of lay- 
men and they quickly conducted me to the church where I found a 
room full of business men at ten o’clock on Monday morning. All 
the deacons and elders from five churches around about were there, 
who had come on short notice to consider this business proposition. 
That railroad official is to-day the chairman of the Presbyterial 
Committee of that Presbytery, and he is pushing the work just ex- 
actly as he rushed the train that brought us there that morning on 


640 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


the minute. He said once to me, “If the railroad companies were 
to run on the same basis as the churches, I am afraid that we would 


not have met here just at this minute.” But, thank God, the time 


is coming when the brains and brawn of the manhood of our 
churches will be put into this wonderful work. 


Before I close, I want to name two or three ways in which our . 
laymen can go back to our churches and do something about this — 


matter. I believe that in every church there ought to be appointed 
a committee. It may take the simplest form possible, consisting of 
a representative of the governing body of the church and of the 


young people and the women’s organizations, that committee to be ~ 


the clearing-house for all missionary interests of that church. This 
committee should take up the various lines of work that have been 
suggested, one to be responsible for the literature, another for the 
correspondence with the field, and another to look after the meetings. 
Thus instead of letting the whole burden rest upon the pastor, the 
committee can take that mid-week prayer meeting once a month and 
make it alive with interest by having brief talks and prayer. We 
had a wholesale bag man who thought he could not pray in prayer 
meeting, or speak there. He has now undertaken to keep his eye 
on Korea and Japan. I said to him, “If you were called into court, 
you could state facts, couldn’t you?” He replied, “Why, certainly.” 
I said, ““Then why can’t you come into the prayer meeting and state 
at least one fact.” Now you cannot meet that man without his talk- 
ing to you about Korea or Japan; he is overflowing on that subject. 


CONFERENCE OF THE YOUNG PEOPLE'S 
MISSIONARY MOVEMENT 


Co-operation Between Students and the Young People 
of the Churches 


The Need for Student Leadership Among Church 
Young People 


Mission Study and Other Forms of Missionary In- 
struction of the Young 


Text-books for Young People’s Classes Used by the 
Women’s Boards 


Summer Conferences of the Committee for the United 


Study of Missions 


Summer Conferences of the Young People’s Mission- 
ary Movement 


The Normal Mission Study Movement 


j 


CO-OPERATION BETWEEN STUDENTS AND THE 
YOUNG PEOPLE OF THE CHURCHES 


MR. HARRY WADE HICKS, BOSTON 
{ 

THE suBjEct that is before us is one of the very greatest sig- 
nificance to the kingdom of God on the earth. Not long ago Mr. 
Harlan P. Beach of the Student Volunteer Movement made a state- 
ment to the effect that if the student movements of the United States 
and Canada could be correlated in their work with the Young Peo- 
ple’s Movement of our country, the greatest impulse to the onward 
sweep of the Christian Church would be imparted thereby. His 
statement will stand scrutiny. It is not a difficult matter to imagine 
that if the great army of trained students, who are guiding the 
young men and young women of the colleges in the student Associa- 


tions, could be brought into a vital relationship immediately after 


their graduation with the organized religious work among the young 
people of the churches of the various denominations, we should have 
added great inspiration to the young people’s organization and 
would have found a plan whereby the spiritual life of many college 
students would be safeguarded. Moreover, we should have pro- 
vided the greatest force of trained leaders for the young people of 
the churches, so far as missions are concerned, that is available at 
the present time. \We rejoice that there are so many students here 
to-day, because it shows an interest in this problem of the correla- 
tion of these two great bodies of young people; and in the discus- 
sions the speakers will have due regard for this question as to how 
the student leaders may be brought into vital relationship with the 
leaders of the young people of the Church, and as to how, harnessed 
together, they may lead the great army of young people of our 
churches forward in the missionary enterprises. 

May I give you several reasons why the great field of the young 
people of the churches is an important field for students to be inter- 
ested in? Recall, if you will, that practically the only place where 
college students may work after they graduate is in the churches. 
Recall, again, this fact that a great many young men and women 
drop practically all religious activity during the first three or four 
years after graduation. Have in mind, thirdly, this additional fact, 
that the magnitude of the field among young people in itself empha- 
sizes the importance of this class of persons in the churches of Jesus 

643 


644 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


Christ. Mr. Vickrey is accustomed to say that this field comprises 
approximately at the present time 18,000,000 young people of 
the churches of Christ that are to be reached by the missionary mes- 
sages from the Church of Christ in Canada and the United States. 
Recall this fact, fourthly, that at present among those young people 
in the Sunday-schools and the various young people’s organizations 
of the churches, including also those young men and women who are 
not in the organizations, there are few prospective ministers of the 
Gospel and few missionaries to evangelize and Christianize these 
two nations of ours and the non-Christian world. If we were to 
mention no other fact than that in the churches are those who within 
twelve or fourteen years are to be responsible for the administration 
of the home and foreign mission boards of our country and of Can- 
ada, we should have found a sufficient cause for the discussion that 
is about to follow. I therefore invite both the officers of the Student 
Volunteer Movement and those of other religious bodies that are in- 
terested in the work of missions among young people, as also the stu- 
dents here present, to take under careful consideration how these 
two great forces of young people may be brought together more 
effectively in spreading the Gospel of Jesus Christ in our own two 
lands and in the uttermost parts of the earth. 

Will you recall for just a moment that there are in the field sey- 
eral important agencies that work for the young people? I mention 
first the Student Volunteer Movement ; secondly, the efficiently man- 
aged Women’s Boards of our country that for many decades have 
been giving their attention to the training of the children in the 
churches. Thirdly, the great national and international young peo- 
ple’s organizations, including the Epworth League, the Baptist 
Young People’s Union, the Christian Endeavor Society, and several 
other national and international organizations. Then more notably, 
perhaps, because more specifically devoted to the work, the Young 
People’s Missionary Movement, which has entered the field during 
the last four years and taken firm hold of this problem of the mis- 
sionary education of the young in all denominations. This Move- 
ment means that there is a concerted effort among many home and 
foreign mission boards to so organize these boards that they shall 
give attention and instruction to the young people and to the prep- 
aration of such literature as shall be necessary to forward this great 
work of missionary instruction. On this subject let me speak more 
in detail. 

Soon after this work was outlined two young men interested 
in religious work among young people’s societies conceived the idea 
of bringing out a series of text-books especially prepared for young 
people. The idea was that for each large mission field like China 
there should be two books, one dealing with the country as a field 
for missionary operations, and the other dealing with biographies of 
some of the most prominent missionaries in that field, and in gen- 


| 


ae 


: STUDENT LEADERSHIP AMONG CHURCH YOUNG PEOPLE 645 


; 
7 


; 


eral this outline has been followed by our Movement, the thought 
being that for the smaller mission fields one book would suffice. The 
first book was entitled “The Price of Africa,” by Mr. S. Earl Taylor. 
The second volume was entitled “Into All the World,” a general 


_ survey of mission fields, written by Amos R. Wells, of the United 


Society of Christian Endeavor. Simultaneously with the last named 
book was a volume of Chinese biographies, written by Mr. Harlan 
P. Beach and entitled, “Princely Men of the Heavenly Kingdom.” 
The fourth book was “Sunrise in the Sunrise Kingdom,” by Dr. J. 
H. DeForest. The fifth was “Heroes of the Cross in America,” by 
Don O. Shelton. The sixth one was entitled, ‘‘Daybreak in the 
Dark Continent,” by Professor Naylor. Then the next was “Child 
Life in Many Lands,” by Mr. R. E. Diffendorfer. These books sell 
for fifty cents in cloth and thirty-five cents in paper, and any of you 
students desiring to promote mission study among the churches can 
do so by encouraging the use of these books among the young people. 
This series will be continued next year in the study of India. 


THE NEED FOR STUDENT LEADERSHIP AMONG 
CHURCH YOUNG PEOPLE 


THE HONORABLE S. B. CAPEN, LL.D., BOSTON 


I BELIEVE that the college young men and women face the great- 
est problem that confronts us in our Protestant churches to-day. I 
certainly feel that this is true of our Congregational churches, for 
the point of greatest neglect with us for years has been that we have 
forgotten too largely the force and power and capacity of our young 
people, and we have allowed all our interests to suffer because of 
that neglect. We have been running our missions on the momentum 
of the past, on the achievements of great men and great women that 
were the founders of our missionary organization, and somehow or 
other we have not kept up to the standard in the present generation. 

We need, first of all, what Mr. Hicks has suggested, namely, 
leadership, and where shall we get that leadership except from the 
young men and young women trained in our colleges? It seems 
part of God’s plan that certain persons, by their enthusiasm, their 
training, their consecration, shall have power over their fellows to 
lead them to higher and better things. We cannot think of Hampton 
without thinking of General Armstrong, and I might give any num- 
ber of illustrations of what I mean. We may say that the natural 
leaders of this missionary work in the churches ought to be the pas- 
tors, and in many cases they are leading. But [ am sorry to say that 
in our denomination it is often true that they are not. They are not 


646 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


sufficiently interested. They treat you courteously, but you are con- 


scious that they have very little of the missionary spirit. They do not 
sacrifice much and do not train others to sacrifice much. They are a 
broken reed for us to lean upon; hence the necessity of training 
young men and young women to be the leaders. We must look to 
you young men and young women for that leadership, and that is 
one of the important features of the conferences at Silver Bay, Ashe- 
ville, and Lake Geneva. 

The second thing that we need in our Congregational churches, 
and I think it is true everywhere else, is a campaign of education. 
We need to instruct the people in missionary work. The reason why 
so many people are indifferent concerning missions is that they are 
not informed. It is not mere exhortation that is needed now, but 
more information, and this means regular courses of study in our 
Sunday-schools. There are people who believe that only the Acts 
of the Apostles is needed and nothing else. When the inspired 
author of the Hebrews wrote his eleventh chapter, the story of 
heroes of the faith did not end. There have been great missionaries 
since, and we should make provision for the study of such lives in 
the Sunday-school. I am persuaded that unless we take up the study 
of missions in the Sunday-school and push it where we have more 
young people than in any other place, our missionary cause is lost. 
Here we have the boys and girls from our homes and here we can 
instil into their mind the missionary idea and missionary enthusiasm. 
It is by teaching missions in the Sunday-school that we can hold 
those boys that are so difficult to interest. They will be held by the 
missionary story. There is something virile in it. It is all right for 
us to teach which Pharaoh was on the throne when Moses went out 
of Egypt, how wide the walls of Babylon were, etc.; but it is far 
more important that our young men and young women should know 
about the slums of Chicago and New York, about the home mission- 
ary work going on in the Dakotas and the Southwest. And when 
you young men and women go to your homes, you can aid in this 
work. I have seen it done in my home church and in other churches. 
You can be the leaders and can set the pace for others. 

The result will be a larger giving that will help to sustain our 
mission boards as never before, so that the Kingdom of God may 
come more rapidly. Interest will be awakened, mission fires wili 
be kindled; and then to have no opportunity for expression is to 
make the human heart callous, until finally it has no power to be 
touched at all. And so, young men and women, be leaders and help 
in the campaign. Thus by stirring up interest you will awaken a 
new giving power in our churches, and you will hasten the coming 
of the Kingdom of God. 


MISSION STUDY AND OTHER FORMS OF MISSIONARY 
INSTRUCTION OF THE YOUNG 


MR. S. EARL TAYLOR, M.A., NEW YORK 


It 1s surely more than a coincidence that at this time the great 
movements which Mr. Hicks has mentioned as having so much to 
do with missions are giving their time and thought and to so large 
a place in their program to the development of mission study. I refer 
to the Student Volunteer Movement, the Young People’s Missionary 
Movement, and the leaders of the women’s home and foreign mis- 
sionary societies. If you speak with the leaders of these organiza- 
tions and seek to discover the signs of the times, you will find that 
mission study is considered by their leaders as fundamental to the 
missionary problem as it presents itself to-day. 

What is that problem? As I understand it, the missionary prob- 
lem, in the first place, is that of open doors of providential oppor- 
tunity everywhere. As a prominent leader recently said, the great 
danger of the Church to-day is that it may stand still in its tracks. 
Go forward and we will find an open door. That is the first thing 
in connection with the missionary problem. The second funda- 
mental factor is that the churches of Great Britain and her colonies 
and of America and other Protestant countries have men, money, and 
power enough to carry forward the work of world-wide evangeliza- 
tion. There is no doubt about that if one studies the question. 
And, thirdly, the churches, through their missionary agencies, are 
practically at a standstill and are unable to enter the open doors of 
providential opportunity, because, by reason of ignorance and conse- 
quent prejudice and indifference on the part of the churches, funds 
and men are not provided. There is no doubt about the power of 
Almighty God. We possess that, but the other two things are not 
forthcoming to carry forward the work. 

Now, what is the solution of this problem? I had an opportunity 
last summer to ask a missionary of the Southland, who attended our 
summer conference at Asheville, what he considered to be the one 
great obstacle to the speedy evangelization of the world. This man 
had been over the whole field and had traveled widely in it. He said, 
“That is a broad question, and I must think.” He thought awhile 
and then said clearly and firmly, “I have no hesitancy in saying that 
the greatest single obstacle to the evangelization of the world is to 


647 


648 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


be found in the home Church and in the heart of the individual 
Christian.” It made my blood run cold. I had read the life of 
David Livingstone and had been stirred to the depths and I had 
known something of the perils of Africa, but that was not the great- 
est obstacle. I had known something of the bigotry and filth of 
Mohammedanism, and that was not the greatest obstacle. The great- 
est obstacle is in your heart and mine, if we are average Christians. 
Why? Because we are so indifferent and are so cold. Since hear- 
ing the remark of that missionary, I have been asking other mission- 
aries the same question and with practically the same answer. One 
man said, “If only the Church at home would do its part, the single 
greatest obstacle to the speedy evangelization of the world would be 
overcome.” 

Now, how can we stir the Church? How can we overcome the 
prejudice and indifference? What is being done to remove these 
obstacles? I had what I regard as one of the greatest opportunities 
of my life of speaking to 100 presiding elders in my Church. A pre- 
siding elder in the Methodist Episcopal Church is a sort of sub- 
bishop. He has fifty or sixty churches under his supervision. Four 
times a year he is supposed to visit these churches. He meets the 
boards and asks specific questions. It is his business to know thor- 
oughly what each church is. I had before me 100 of those men rep- 
resenting 1,000,000 members of my Church, the most representative 
body that could be gathered from the standpoint of church condi- 
tions. They asked me to speak on mission study. They expected me 
to talk to them. So I told them a few things about the problem and 
then added: “My observation is that the majority of young people 
are indifferent to the cause of evangelization. The majority of young 
people, judged by their acts, are comparatively untrue. Suppose we 
had before us a young person twenty-one years of age, a Christian 
who is interested in the cause of Jesus Christ and in marching under 
His banner, but who is indifferent to the great world-movements. 
How shall that person be transformed from a life of inactivity to a 
life of missionary activity? Do not tell me what you think ought to 
be done, but kindly tell me what you know of having been done in 
the churches you represent to stir these young people and transform 
them from inactivity to zeal.” They responded quickly. One pre- 
siding elder said, “Sermon;” another said, “Circulation of our 
paper ;” another, ‘Tracts ;” another, “Books.” I said: “Let us an- 
alyze these sources of information and inspiration, having still in 
mind this indifferent individual. How often are missionary ser- 
mons preached among the churches you represent?” “Monthly.” 
One elder found that some of his pastors were doing it twice a year, 
but once a year was the rule. “What is the object of that missionary 
sermon?” “Financial aid.” “Is it always devoted to missionary 
work alone?” ‘No; we have a habit of omnibusing everything.” 
“Do you honestly think that that one missionary sermon, often omni- 


MISSION STUDY AND INSTRUCTION OF THE YOUNG 649 


- busing the funds, was enough to stir the young people to zeal?” 
They said that it was not. Then I mentioned “World-Wide Mis- 
sions,” our missionary periodical, and asked, “Is that paper being 
generally read by these indifferent young people?” They replied 
that it was not. I continued: “I know something about our mis- 
sionary literature. It is attractive and increasing in quantity and 
improving in quality all the time; but are the leaflets read generally 
by the young people?” “No, they are not.” Again I asked, “Are 
missionary books found generally in the homes of the people whom 
you represent?” “No.” “Are they generally in the pastor’s library ?” 
“No.” “Are missionary books being read by these indifferent young 
people?” “No.” “Is anything being done to stir these young people 
to a study of missions?” Some of them said that groups of young 
people were coming together and studying missions. Eight or ten 
would come at the beginning, but in some way the study got a grip 
on them as they began to know more about the work. The leaven 
began to work and the churches were being transformed by that 
agency. Do not misunderstand me. Of course, I believe that we 
ought to have more missionary sermons; I believe to the bottom of 
my soul in missionary books and in leaflets, and we must do more 
in that line. But judging by the experience of those 100 presiding 
elders, the only thing that gripped the young people was mission 
study. That is the reason why all these prominent missionary organ- 
izations are coming to consider it fundamental in their work. 

I shall not attempt to give you the reasons why our young people 
should study missions. I think it would be an insult to the intelli- 
gence of an audience where we have so many students. If Dr. Sailer 
were speaking, I have no doubt but that he would say that he be- 
lieves in mission study because it is the greatest thing in the world 
and nearest to the heart of God. I might produce many arguments ; 
but I only want to call your attention to the fact that that is the one 
thing that seems to be gripping the people profoundly, and that 
churches are being profoundly stirred by mission study. I believe 
that we must enter the Sunday-school field and furnish something 
that will make possible an adequate consideration of the subject of 
missions there. Not many people feel wise enough to give a direct 
answer as to how this shall be done, but in the providence of God it 
must and shall be done. Until the young people who are to be the 
leaders know about missions, I see no hope for the speedy evangeliza- 
tion of the world. 

As to mission study in the young people’s societies, I am going 
to tell you an experience of my own. I have been preaching to other 
people about the importance of organizing mission study classes so 
much that I have not had time to try it myself. It occurred to me 
that it would be a good plan to organize a mission class in my own 
church and try an experiment. I decided to give up journeying and 
stay at home for eight weeks in order to teach a class. It was a 


650 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


church where they had tried to have a mission study class and had 
had only one or two members. They had been trying from Septem- 
ber to December to get a class together the year when I came upon 
the scene and they had failed. They could not get a leader, and 
one night in December at prayer meeting a young lady came to me 
and said that if I would teach it, they would get some one to study. 
I said that I would do so on condition that the class was limited 
to ten. You know how that works; it was exclusive and not every- 
body could get in. By and by more than ten wanted to come, and 
we made out a waiting list. God in some way got hold of that young 
people’s first class, and they established a second and then a third, 
three classes in one year in that church, and the missionary spirit 
began to burn all through its membership. They used to have a mis- 
sionary committee who once a year submitted a report. Now they 
have a missionary committee of seventy-five. The pastor tells me that 
there are this year eight mission study clubs in the church enrolling 
100 people from seventy-five years of age down to boys and girls of 
ten and twelve. It has become the prominent feature of the church 
during the months of January and February. It is a “town topic” 
in the best sense. The ladies when they go to market talk mission 
study while they are waiting for the groceryman and butcher to fill 
their order. It has so affected the life of that church and sister 
churches that the whole town has been affected. 

I want to close by saying that I have been tremendously stirred 
by this Convention for many reasons, but for one in particular. It 
was at the Cleveland Convention eight years ago that I received my 
first impulse toward missions. I see a good many college students 
here. I came to that Convention as a young student. I had to fight 
out the great fight as to my personal relation to this missionary prob- 
lem, and I decided then that, God permitting, I would be a foreign 
missionary. He has not permitted it, but He has given me other 
work to do. I wonder what cannot be accomplished by this body, 
many of whom cannot go abroad? How much we do need your ini- 
tiative. You can go back to your home churches and stir them. 
Some district needs missionary organization or some Sunday-school, 
and some of you may become national leaders. We want your help. 
The Student Volunteer Movement linked to the Young People’s 
Missionary Movement must go forward as one body, and without 
student leadership that will be impossible. 


TEXT-BOOKS FOR YOUNG PEOPLE’S CLASSES USED 
BY THE WOMEN’S BOARDS 


MRS. N. M. WATERBURY, BOSTON 
} 

IN THE year 1900 there was formed “The Central Committee 
on the United Study of Missions.” In our women’s boards we have 
thousands of young women gathered in the auxiliaries, and in addi- 
tion we wanted to plan something whereby there should be studies 
for the older women of the churches. This task was entrusted to 
the Committee that I have just mentioned. The Committee met in 
that same year to plana course. They began with a history of mis- 
sions from Apostolic times down to the nineteenth century, and the 
book in which this history was embodied was ‘“‘Via Christi,” by Miss 
Hodgkins. The next year we took up an outline study of India and 
that opened the eyes of the women as nothing else had ever done as 
to the condition of Indian womanhood. The book on that topic was 
“Lux Christi,” written by Mrs. Mason. The next year we turned 
to China, and Dr. Arthur Smith prepared an outline study of China 
under the name of ‘Rex Christus.” Just at that time the eyes of the 
world were turned toward China, and all over the country women 
and girls were studying that Empire. Next year came Japan, and 
our book was “Dux Christus,” an outline study of the Empire by 
one of the early American educators there, Dr. W. E. Griffis. This 
last year we have been studying the great dark continent of Africa, 
and our text-book has been “Christus Liberator,’ by Miss Parsons. 
Next year we separate from some of our good friends of the Young 
People’s Movement, as we had taken India for our second course, 
so that next year we will go on to the island world and shall study 
the groups of islands in the Pacific. The last of the seven years will 
be devoted to the book, “Christus Victor,” when we shall take up a 
survey of missions the world over, especially studying the elevation 
of women through the coming of the Gospel. 

We have been criticised for our Latin titles. We did not really 
mean to take them continuously, but the first book had a Latin title, 
and so we followed that up, and all of these will be issued under the 
name of Christus Missionary Books. We have distributed some 


_ 250,000 of these. There has also been some criticism that our books 


are somewhat heavy, and the question has been raised whether our 
books could not be made easier. But then the question arises, Why 
651 


652 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


should they be made easier? Geometry is not easy and there is no 


mental training equal to it; so we have thought that it was not neces- 


sary to make our books easier. 
We have used the libraries published for the Young People’s 


Missionary Movement and were very much gratified, when we were 


on China, at the results attained. During the last three years the © 


young people and the women’s boards have worked together. We 
are sorry to leave them, and we hope that we shall come together 
later. 


SUMMER CONFERENCES OF THE COMMITTEE FOR 
THE UNITED STUDY OF MISSIONS 


MRS. ALONZO PETTIT, ELIZABETH, N. J. 


In 1904 the Committee for the Interdenominational Conferences 
of the Women’s Boards of Missions met and considered questions 
for discussion at the Conference. Nearly every one proposed the 
same questions. There are really only two questions that are com- 
monly asked. One is, How shall we train the leaders among the 
young women? The other is, How shall we interest the uninterest- 


ed? That Committee made up their minds that they were going to — 


try to solve these problems, especially the one relating to leaders. 


There are training schools for the pulpit; there are training — 


schools for the public schools; there are training schools for every 
thing else almost except for missionary leaders. Here come a lot 


of college girls and college boys. They are full of the idea of work, ~ 


but they do not know how to begin. So we thought that we would 


begin with a summer school. We discussed that subject at the Con- — 


ference, and within two months the first school of this character for 
the training of young women through practical work was established. 
When we planned this summer school for Northfield, we were only 
sure of twenty delegates, as we had that number of instructors. 


When we came together at the first meeting, the registration was — 


250. At the next meeting there were fifty per cent. more. Then 


one was started in the West, and now this week we have planned — 
for conferences in the West, South, and North, and some women will — 
go into Canada and on the Pacific Coast. There are even people — 


in England who are asking if they cannot have a summer school. 


What are we doing at these summer schools? The first hour — 
is a Bible conference. Then the next hour is given to united study of - 
missions. Another hour we give to methods of furthering mission- 
ary work, beginning at the cradle and going up through the Sunday- — 
schools. We want young women to come from the colleges and 


YOUNG PEOPLE’S SUMMER CONFERENCES 653 


be trained for practical work in one of the summer schools. There 
_ will be one in Winona, one at Northfield, and one at Chautauqua, as 
well as in other centers. 


SUMMER CONFERENCES OF THE YOUNG PEOPLE’S 
MISSIONARY MOVEMENT 


MR, C. V. VICKREY, NEW YORK 


Ir HELPs me not a little in my grasp of the young people’s sit- 
uation to think of the young people of America as a great unorgan- 
ized army of somewhere in the neighborhood of eighteen or twenty 
millions of people, for the most part eager to help in the evangeliza- 
tion of the world, but also for the most part unorganized and lack- 
ing in training. The Young People’s Missionary Movement has 
addressed itself reverently to the task of so organizing and training 
and developing the almost immeasurable latent power of that army 
that fifteen or twenty years hence it may be equal to the task of tell- 
ing the world of Christ. One of the most strategic moves in the 
organization of such an army is that of the preparation of leaders. 
The regiments and brigades are lacking leaders, and so the very first 
thing that the Young People’s Missionary Movement did was to 
establish a school for the training of leaders. We now assemble 
every summer at Silver Bay, on Lake George, 600 of the strongest 
young men and women of the Eastern States, persons who are in 
positions of leadership in their respective cities and churches, who 
come for ten days of conference and training. 

The first of these summer schools was held there in 1902, and 
one has been held each year since that time. This year there will be 
five of these training camps. One will be held at Lake Geneva, Wis. 
It will be the first conference held in that section and will reach the 
leaders of the Mississippi Valley. The second will be held at Ashe- 
ville, N. C., where the leaders of the Southern States will come to- 
gether, as they have done for the past two or three years, for ten 
days’ conference. The third will be held this year for the first time 
in Canada, at Whitby, Ontario. The fourth of these meetings will 
be unique; the world has never known anything like it. It will be 
held in Silver Bay, but it will be for leaders in Sunday-school work 
and will be limited to persons whose official positions will enable 
them to lead their respective denominational forces in such plans as 
may be deemed most effective in reaching the thirteen or fourteen 
millions of Sunday-school members with missionary instruction. 
The fifth and last will be a general conference for the leaders at 
Silver Bay. I might say that last year at Silver Bay the demand 
for admission to the conference was such that it was necessary actu- 


654 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


ally to turn back the registration fees of more than 200 of those 
delegates who had sent their money to reserve accommodations. We 
could have 1,200 delegates at the meeting at Silver Bay this year, 
but we have to keep the number down to 600. 

Now as to the purposes of these conventions or training con- 
ferences. They are about as far removed from the average young 


people’s conventions as this one is from a political convention. They — 
are conferences for training leaders. They are full of spiritual | 


power, but that is not the main purpose. They are not an end in 


themselves, but are a means to an end. They are merely the council — 


of war, outlining the campaign which is to reach ultimately every 
state and city and church and Sunday-school of Protestant Christen- 
dom, and through these churches and Sunday-schools to reach the 
remotest bounds of the earth. 


THE NORMAL MISSION STUDY MOVEMENT 
T. H. P. SAILER, PH.D., NEW YORK 


IN My experience, most of the college students are not qualified 
to lead mission study classes. Every now and then we have leaders 
coming from among college students who are willing to undertake 
the work, but I never trust them to do it if I can help it, because I 
think it is a poor policy. I have visited the colleges and talked to 
those who are leading the classes, and I believe that we need to be 
pretty careful about the quality of study class work. It is not that 
I do not appreciate students, but I think as a raw product the col- 
lege student is not ready to lead. He has immense potentiality, but 
he has yet to learn. We shall need to the end of the chapter to keep 
up a vigorous campaign of expansion, but we must at the same time 
maintain quite as vigorous a campaign for quality. If we take care 
of the quality, the quantity will take care of itself. 

Mission study has no special precedence as Bible study has. 
Every one of us has been engaged after a sort in Bible study from 
our very earliest youth. We have been in the Sunday-schools. We 
have been under teachers who have given us ideas. Most of us, as 
we advanced to maturity, were put in charge of such classes, and 
what we did was to follow the methods of those who taught us. 
Very few of us have been in mission study classes and so have no 
methods to go by, and what I am very much afraid of is that we will 
start out on such a low standard that the whole scheme will receive 
a set-back. I am thankful that we can have a fresh start and avoid 
some of the evil conditions of the Sunday-school. You know what 
a caricature of teaching much of the so-called Bible study teaching 


Ee 


QUESTIONS 655 


is. We want to get away from that, and to do so, we must have 
trained and experienced teachers. 
How can we get trained teachers? The normal class system 
proposes to deal with this very thing. In one city where I have had a 
certain amount of experience in connection with the mission study 
campaign, they did not encourage any one to teach a study class who 
had not been in a normal school. They have arrived at a point 
where they plan ten or twelve normal classes during the months of 
October and November. They have delegates come to the classes, 
and those delegates go back and teach in their respective churches; \ 
but no one is encouraged to teach unless he can present unusual cre- 
dentials, unless he has been through one of these normal classes. 
We need seasoned leaders. What we need is college students who 
will go into this work and make it a specialty. The fact that gives 
me the most satisfaction is the number of study classes that have 
been established in Philadelphia. Four years ago there was a lady 
there who had never read a missionary book. She wrote me the 
other day that she was taking up her thirty-ninth course of teaching, 
and all in four years. That girl did not have as good a preparation 


* as many of you, but she had a great deal of earnestness and of will- 


ingness to give herself to the work. She has qualified herself. What 
we need is college students who recognize that they do not know 
everything, who will study the methods of teaching and stick to it, 
and then they will be astonished to find the way in which they can 
improve themselves. 


QUESTIONS 


Q. How did they find leaders for classes in the church of 
which Mr. Taylor spoke? A. The first leader came from the Silver 
Bay Conference of last summer. Then a normal class was estab- 
lished in the town, limited in its number and representing all the 
churches. It was taught by a gentleman of the Presbyterian Board 
who gave them training and preparation for the work, beginning in 
January and continuing for two months. Of course, the pastor and 
everybody else who was willing went into the ranks. 

Q. Do you have different sorts of people in the classes? 
A. The classes are grouped rather by preference and age than by 
any fixed rule. There is a class of middle-aged and old people which 
has enrolled nineteen members. There is a class of twenty-two 
young married folks, a class of school teachers, a class of men, a 
class of girls working in the factories and stores, a class of boys from 
sixteen to twenty, and a class of boys and girls still younger. 

Q. How many in the Methodist Church are studying missions? 
A. Approximately 17,000 are studying missions thus far this year. 


656 STUDENTS AND THE MODERN MISSIONARY CRUSADE 


There will probably be more than 20,000 enrolled by the end of the 
year. Four years ago it was 2,000. 

©. To what extent is this study supposed to supplant Bible 
study in the Sunday-schools? A. There is an increasing number 
who believe that mission study should be introduced in such a way 
as will entirely supplant for a short period the teaching of the Bible 
—for instance once a month, or once a quarter, to have missionary 
lessons. Another proposition is to insert in a periodical a page of 
missionary information which could be used by teachers in connec- 
tion with their Bible lessons. Still another method is to organize 
mission classes in the Sunday-schools, but this method is simply to 
use outlines for fifteen or twenty minutes once a month. 

Q. If we wanted to start next week where could we get this 
literature? A. Go or send to the office of your denominational 
missionary board. 


APPENDIXES 


The Exhibit 
Organization of the Convention 


Statistics of the Convention 


APPENDIX A 
THE EXHIBIT 


DURING THE Convention, with the exception of Sunday, the two 
floors of Watkins Hall were crowded with delegates and other vis- 
itors, who examined, with great interest, the various collections 
there displayed. Their object was to make real the varied forms of 
effort undertaken by the missionary societies at home and abroad 
by a concrete exhibition of the methods employed in America to cre- 
ate and maintain missionary interest, to raise money for the cause, 
to secure and educate an adequate force of workers; also to give the 
delegates some conception of the environment, obstacles, and suc- 
cesses of the workers abroad. This was accomplished through the 
generous co-operation of the missionary societies, especially the 
Methodist Episcopal Board and the Church Missionary Society, and 
with the assistance of the Young People’s Missionary Movement. 

The scope and arrangement of the Exhibit is shown in the out- 
line given below. The display of selected missionary literature was 
somewhat fuller than is the Bibliography printed in this Appendix. 
A number of volumes recommended for the use of the missionary 
on the field were included, which do not appear here. 


OUTLINE OF THE EXHIBIT SCHEME 


OPERATIONS ON THE MISSION FIELDS 


I. Conditions Demanding the Presence of the Missionaries 


1. Map of the world’s religions. 

2. Gods of the non-Christian world. 

3. Curios illustrative of deplorable conditions. 
4. Pictures suggesting heathenish conditions. 


II. The Outfit of the Missionary 
1. General missionary outfit. (Furnished almost entirely by Montgomery, 
Ward & Co., Missionary Exporters.) 
‘ Sun Typewriter. 
(2) Tents and itinerating outfits. 
(3) Musical instruments for missionary use. 
(4) Stereopticons and outfits. (Furnished by the Christian Lantern 
Slide Bureau, Ludington, Mich.) 
(5) Other means of attracting audiences and entertaining guests. 
(6) Tools for carpentry, cobbling, soldering, watch repairing. 


659 


660 : APPENDIX A 


2. Technical outfit for missionaries. 
(1) Medical illustration—manikins, American-Thermo-Ware Co. 
(2) For simple dentistry. 
(3) Charts for illustrating the sciences. 
(4) Select library for missionary educators. 
(5) Kindergarten material. : : 
(6) Astronomical models. 
3. The missionary’s recreation and avocations. 
(1) Gymnastic apparatus for home exercise. 
(2) Photographic outfits. 
(3) Meteorological apparatus for observations. 
(4) Aids to the study of anthropology. 
a. “Hints to Travelers,’ Royal Geographical Society. 
b. Keller’s “Queries in Ethnography.” 
(5) Natural history work. 


III. How the Missionary Does His Work 


Work of evangelization illustrated. 
Medical work illustrated. 
Literature and publication work. 
Educational missionary effort. 
Woman’s work for woman. 
Industrial missionary effort. 


IV. The Missionary Plant 
1. Some missionary churches. 
2. Typical educational institutions. 
3. Missionary hospitals. 
4. Illustrations of industrial work. 
5. Presses and publishing houses. 


V. Special Work of a Few Missionaries 


1. Notable journeys. 

2. List of missionary members of the Royal Geographical Society. 

3. List of books, etc., translated by or under William Carey. 

4. A List of the volumes in English written by missionaries of the Board 
of Foreign Missions of the Presbyterian Church, U. S. A. 


Sta Nar 


HOME OPERATIONS 


I. Work of Missionary Societies 


1. Administration. 
(1) Missionary headquarters—photographs. 
(2) Administration of money. 
a. Receipts for contributions. 
b. Forms for estimates from the field. 
c. Making of appropriations based on estimates. 
d. Approval of distribution by the Board. 
e. Expenditure of money on the field. 
f. Drafts and forms for dispatching them. 
(3) Missionary candidates. 
a. Securing candidates. 
b. Examination forms for the same. 
c. Appointment of candidates. 
d. Training—hand-books for candidates, etc. 
(4) Transportation of missionaries, supplies, etc. 
2. Cultivation of the home constituency. 
(1) Field secretarial work, conventions, etc. 
(2) Publications used. 
(3) Forward movements, special objects, station plan, etc. 
(4) Young people’s work. 
a. In Young People’s Societies. 
b. Through Sunday-schools. 
(5) Women’s work. 
(6) Mission study. 


EXHIBIT 661 


II. Student Volunteer Movements 


1. Student Volunteer Movement of the United States and Canada. 
(1) Literature produced by the Movement. 
(2) Map of North America showing location of institutions entered. 
(3) Map showing distribution by countries of sailed volunteers. 
2. British Student Volunteer Missionary Union. 
(1) Literature used by the Union. 
(2) Chart showing growth. 
(3) Map showing distribution by countries of sailed volunteers. 
(4) Other charts. 
3. Exhibit of other Volunteer Movements of the world. 


III. The Young People’s Missionary Movement 


1. Organization and growth of the Movement. 
2. Publications of the Movement. 
1) Forward Mission Study Courses. 
(2) Missionary libraries, general and reference. 
(3) Helps for Mission Study Classes. 
(4) Study Class accessories. 
) Maps and charts. 
) Pamphlets unclassified. 
) Sunday-school material. (See below.) 
Sunday-school Department. 
) Primary grade. 
(2) Intermediate grade. 
(3) Senior grade. 
(4) Pamphlets used. 
4. Summer Conferences of the Movement. 
5. Institutes—Metropolitan, District, etc. 
6. Material used for promoting prayer for missions. 


IV. Exhibit of the Largest Protestant Missionary Society—The Church Mis- 
sionary Society of London 


(7 
3. The 
(1 


V. Missionary Libraries for Use in Homeland 


1. Library of select missionary literature. 
2. Illustrations of cards, indexes, etc., to make literature usable. 


VI. The Mission Study Propagandas of the World 
1. American Student Volunteer Movement’s text-books, helps, etc. 
2. British Movement’s text-books, helps, etc. 
3. Continental and Indian Unions’ text-books. 
4. Young People’s Missionary Movement’s text-books, helps, etc. 
5. North American Women’s United Study text-books, helps, etc. 


VII. The Evolution of a Missionary. 


1. Home and Sunday-school helps. 

2. Aids from study courses and the active work of student Associations. 
3. Aids to preparation through Volunteer and Young People’s text-books. 
4. Preparation derivable from courses in colleges and seminaries. 

5. Typical training institutions of the Church Missionary Society. 


VIII. Material Bearing Upon Prayer and Missions 
IX. Material Aiding in the Missionary Giving Propaganda 


BIBLIOGRAPY OF RECENT MISSIONARY LITERATURE 


GENERAL WORKS 


Asterisks indicate works specially valuable. 


*BARNES, LEMUEL CALL. Two Thousand Years of Missions Before Carey. 
Illustrations, map, 514x734, pp. xvii, 504. 1900. Christian Culture Press. 
$1.50, net. 


Deals with the genesis, distribution, and continuity of missions from, apostolic 
times to Carey; a book of reference and study rather than of easy reading; primary 
sources used to a large degree, and hence authoritative. 


*BEACH, Har“taAn P. A Geography and Atlas of Protestant Missions. Vol. 
I, 534x834, pp. ix, 571, 1901; vol. II, rox14™%, pp. 54, and 18 double-page 
maps. 1903. Student Volunteer Movement. $4.00. 


Best general account of the environment, forces, distribution, methods, problems, 
results, and prospects of Protestant missions at the beginning of the twentieth cen- 
tury; colored maps, statistics, and station index with forces at each, are distinctive 
features of great value. 


*BRAIN, BELLE M. Holding the Ropes. 5x7™%4, pp. xi, 224. 1904. Funk & 
Wagnalls Co. $1.00. 


Best book of popular methods of carrying on the foreign missionary propa- 
ganda in church and young peoples’ societies, with added general matter. 


CANTON, WILLIAM. The Story of the Bible Society. Illustrations, 5%4x8, 
pp. x, 362. 1904. Dutton. $2.00. 


Story of the first hundred years of the greatest Bible Society, the British and 
Horie glimpses of the work at home and in the many lands where its Bibles 
are so 


*CLARKE, WILLIAM Newton. A Study of Christian Missions. 5x734, pp. 268. 
goo. Scribner. $1.25. 


One of the most thoughtful and suggestive volumes on missions and mission 
theory, written from the modern point of view. 


CoLguHouN, ARCHIBALD R. The Mastery of the Pacific. Illustrated, 6x8%4, 
Pp. xvi, 440. 1902. Macmillan. $3.00, net. 


Though commercial interests are prominent, the main object of this work is to 
present a vivid impression of the various countries—their peoples, scenery, social 
and political life, and the parts they will play in the Pacific’s future; an aid to 
missionary statesmanship. 


Counsel to New Missionaries. 5x7, pp. 145. 1905. Board of Foreign Mis- 
sions Presbyterian Church, New York. 20 cents. 


Eleven missionaries from six fields give informal advice of value to all prospective 
missionaries; excellent. 


*DENNIS, JAMES S. Centennial Survey of Foreign Missions. Illustrations, 
maps, statistical tables, 934xII, pp. xxii, 401. 1902. Revell. $4.00. 


By far the most elaborate and valuable series of missionary statistics ever pub- 
lished; gives the status at the close, of the twentieth century; supplement to “‘Chris- 
tian Missions and Social Progress.” 


*DENNIS, JAMES S._ Christian Missions and Social Progress. Two vols. thus 
far published. Illustrated, 62x9, vol. I, pp. xvi, 468, 1897; vol. II, pp. 
xxvi, 486, 1899. Revell. $2. 50 per vol. 

A monumental work syperior_to anything ever published on the social problems 
confronting missions and the Christian solutions proposed by missionaries, with a 


most remarkable exhibit of the success attending the work. Vol. III wili appear 
within a month or two. 
662 


BIBLIOGRAPHY 663 


*Dwicut, Henry Oris, H. Allen Tupper, Edwin Munsell Bliss, editors. The 
Encyclopedia of Missions. Second edition. 8x11, pp. xiv, 851. 1904. 
Funk & Wagnalls Co. $6.00. 


A most useful volume covering almost every phase of missions, being descrip- 
tive, historical, biographical, and statistical; best volume of the sort in the English 
language. 


-*Ecumenical Missionary Conference. New York, 1900. Two vols. 6x9%, pp. 
558, 484. 1900. American Tract Society. $1.50. 


Addresses delivered at the Ecumenical Conference of 19005 valuable bibliography 
of missionary literature; excellent book of missionary reference. 


Gorpon, A. J. The Holy Spirit in Missions. 5x734, pp. 241. 1893. Revell. 
$1.25. 


The best volume on the place of the Spirit in the = Tam, preparation, adminis- 
tration, and jag ee missionary effort, together wit ible prophecies concerning 
missions and the Spirit’s present help. 


Grant, WiiuraM D., editor. Christendom Anno Domini MDCCCCI. Two 
vols. in one. Illustrations, 534x9%, pp. 582, 471. 1902. Eaton & Mains. 
$1.50. 

Presentation of Christian work and conditions at the beginning of this century by 


more than sixty contributors. Vol. I has to do with the various countries of the 
world; vol. II with Christian thought and movements. 


——— 


_ Lawrence, Epwarp A. Introduction to the Study of Foreign Missions. 5x7%, 
pp. 143. 1901. Student Volunteer Movement. 40 cents. 


Constitutes the permanently valuable pris of the following volume, being a 
reprint for study class use of Chapters I, IJ, VII, VIII, IX. 


*LAWRENCE, Epwarp A. Modern Missions in the East. Illustrated, 514x7%, 
Pp. xviii, 340. 1901. Revell. $1.50. 
Though the chapters giving the author’s observations on a mission tour of the 


world are now out of date, his deductions therefrom are a valuable contribution to 
the science of missions. 


Mactiear, G. F. The Celts. Maps, 43%4x6%, pp. 189. 1893. The English. 


Maps, 4%4x6%, pp. 186. 1893. The Northmen. Map, 414x6%, pp. 202. 
n.d. The Slavs. Map, 434x6%, pp. 202. 1879. 


MERIVALE, CHARLES. The Continental Teutons. Map, 414x6%, pp. 180. n. d. 
The five foregoing sold by E. S. Gorham at 60 cents each. 


Very valuable handbooks of the history of the planting of Christianity in the 
countries of Europe. 


*Missionary Review of the World. Funk & Wagnalls Co. $2.50 per annum. 


The best missionary periodical for general use; interdenominational. 


*Mortt, JoHN R. The Evangelization of the World in This Generation. 5x7%, 
Pp. 245. 1900. Student Volunteer Movement. $1.00. 


One of the strongest pieces of missionary argumentation in English; has to do 
with the meaning, obligation, difficulties, possibilities, and essentials of world-wide 
evangelization; largely used as a text-book also. 


*RATZEL, FriepRicH. The History of Mankind. 3 vols. Illustrated, maps, 


7x9%, pp. xxiv, 486; xiv, 562; xiii, 599. 1898. Macmillan. $4.00 each. 
States the principles of ethnography and then gives a detailed, but often con- 
fusing, account of the various race groups with their culture history. Its multi- 
tudinous and excellent illustrations, some in color, and its full index make the 
volumes invaluable for reference. 


ReicH, Emm. Success Among Nations. 534x8%4, pp. xi, 293. 1904. Harper. 
$2.00, net. 
Dissent will be expressed by many from some of the sitions taken by this 


; gale candid reader will acknowledge the value of these studies to the stu- 
dent of history and to the missionary who aims to transform nations. 


*Report of the Centenary Conference on the Protestant Missions of the 
gg London, 1888. 2 vols. 534x834, pp. xlvii, 560; iv, 624. Revell. 
.00. 


Though conditions abroad and missionary methods have changed somewhat since 
1888, this is a full discussion of almost every phase of missions and is made valu- 
able for reference by full indexes. 


664 ; APPENDIX A 


*SPEER, RoBert E. Missions and Modern History. 2 vols. 5%4x8%, pp. 714. 
1904. Revell. $4.00. 


_ The strongest work on missions of a strong missionary writer; discusses twelve 
important movements of the last sixty years affecting missions; closes with “Mis- 
sions and the World Movement.” 


STRUMPFEL, Emi. Was jedermann heute von der Mission wissen muss. II- 
lustrations, map, 534x8%4, pp. I91. 1902. M. Warneck, 1.50 M. 


Excellent summary of_the ground, the fields, methods, results, and obligations of 
missions; valuable for German-speaking study classes. 


*The East and the West. Society for the Propagation of the Gospel. 4s. per 
annum. 
This quarterly review for the study of missions is the best one in English devoted : 


to a discussion of mission problems; viewpoint is naturally that of the Society — 
publishing it. 


Tytor, Epwarp B. Anthropology. Illustrated, 514x734, pp. xv, 448. 1881. 
Appleton. $2.00. 


_Comprehensive presentation of the races, languages, writing, arts, sciences, re- 
ligions, mythologies, and society of various parts of the world, written by one ot 
the foremost English authorities. 


*WetsH, R. E. The Challenge to Christian Missions. 5x7%4, pp. 188. 1902. 
H. R. Allenson. 60 cents, cloth; paper, 15 cents. 


Pointed, and for the most part, convincing, replies to critics of foreign missions, 
answering the challenge that the work is politically objectionable, superfluous re- 
ligiously, and in its outcome morally and socially unsatisfactory. 


*WarNECK, Gustav. Die Mission in der Schule. 514x8%, pp. xii, 198. 1806. 
Bertelsmann. 3.20 M. 


A masterful setting forth in briefest form of the basis, biblical. warrant, history, 
catechetical teachings concerning, and distribution of missions; valuable for Ger- 
man student classes. 


*WarRNECK, Gustav. Outline of a History of Protestant Missions. Seventh 
edition. Portrait, maps, 6x9, pp. xiv, 364. 1901. Revell. $2.00. 


By far the best outline history of missions from the Reformation to the begin- 
ning of this century; written by Germany’s greatest missionary authority and pro- 
fessor. 


RELIGIONS 


*ATKINSON, JoHN L. Prince Siddartha, the Japanese Buddha. Illustrated, 
5x74, pp. 309. 1893. Congregational Publishing Society. $1.25. 
Paraphrase of the Japanese account of the life and teachings of Buddha. 


Beat, S. Buddhism in China. Map, 414x634, pp. viii, 263. 1884. E. S. 
Gorham. 75 cents. 


Account of Buddhism’s introduction into China, agreement between Northern 
and Southern Buddhist books, history of the religion in China, and the Northern 
view of Buddha and his teaching. 


*Carus, Pau. Lao-tze’s Tao-teh-king. Frontispiece, 5%4x8%4, pp. xxxiii, 
345. 1808. The Open Court Publishing Co. $3.00. 


The Canon of Reason and Virtue. Pages 95-138 of foregoing, being a trans- 
lation of the Tao-teh-king only. Paper, 25 cents. 


The full work contains the Chinese text, a transliteration of the same, notes and 
introduction, vocabulary index, and an improved translation. 


*Davins, T. W. Ruys. Buddhism: Being a Sketch of the Life and Teach- 
ings of Gautama, the Buddha. Map, 414x634, pp. viii, 252. 1894. E. S. 
Gorham. 75 cents. 

Interesting summary of Buddhism by the foremest British authority; full enough 
for all but specialists. 

Davins, T. W. Ruys. Buddhist India. Illustrations, map, 5%4x734, pp. xv, 
332. 1903. G. P. Putnam’s Sons. $1.50, postpaid. 


First attempt to portray India during the Buddhist era from the side of the com- 
mon life rather than of religion and priesthood; most interesting as a bit of im- 
portant history; by the foremost English authority. 


| BIBLIOGRAPHY 665 


lustrated by Some Points in the History of Buddhism. 534x8%, pp. xi, 
. 262. 1897. Williams & Norgate (Scribner). $1.50. 


The Hibbert Lectures of 1881 give a view of Buddhism in brief form; appendixes 
especially good. 


Davins, T. W. Ruys. Lectures on the Origin and Growth of Religion as II- 


_ Dovcras, Rosert K. Confucianism and Taouism. Map, 4%4x6%4, pp. 287. 
1889. E. S. Gorham. 75 cents. 


Prof. Douglas gives the fullest and most satisfactory account of China’s two in- 
Sabie on religions to be found within so brief a compass; full enough for all but 
specialists. 


*GriFFIs, WILLIAM Ettior. The Religions of Japan. 5x7™%, pp. xxi, 457. 
1895. Scribner. $2.00. 


The best work treating of the main religions of Japan in a single volume; written 
by a specialist on Japan and its religions, 


Hatt, Cuarres Curupert. Christian Belief Interpreted by Christian Experi- 
ence. 6x9, pp. xli, 255. 1905. University of Chicago Press. $1.50, net. 


These Barrows Lectures are reprinted precisely as they were delivered in India; 
addressed mainly to graduates and undergraduates there and also in Japan; full 
syllabus; suggestive to young missionaries and to all who emphasize experiential 
arguments. 


*Hopxins, Epwarp WASHBURN. The Religions of India. Map, 6x8%, pp. 
xvi, 612. 1895. Ginn & Co. $2.00. 


_ Prof. Washburn writes as a specialist who has studied in India the various re- 
nt a included herein; in many respects the best comprehensive work on the 
subject. ? 


Islam and Christianity: or The Quran and the Bible. By a Missionary. 
54x74, pp. 225. 1901. American Tract Society. $1.00. 


Written in the form of a letter to a Moslem friend with the aim of winning him 
to Christianity. Mainly argumentative and of value to those expecting to work in 
Moslem lands. 


Kettocc, S. H. A Handbook of Comparative Religion. 5x7%, pp. x, 185. 
1899. Student Volunteer Movement. 75 cents. 


A brief comparative study of the various great religions in their main teachings; 
— - one who had had years of contact with some of these faiths on the mis- 
sion field. 


*Keiiocc, S. H. The Light of Asia and the Light of the World. 5%4x7%, 
pp. xx, 390. 1885. Macmillan. $2.00. 


The fullest comparative study of Buddhism and Christianity by one who is an 
authority on both and who had labored for years in Buddhism’s natal land. 


Knox, Georce WiLtLtIAM. The Direct and Fundamental Proofs of the Chris- 
tian Religion. 514x734, pp. ix, 196. 1903. Scribner. $1.20. 


This “essay in comparative apologetics” is. written by a seminary professor, whose 
experience as a missionary in japan makes his treatment of the subject suggestive 
and helpful to prospective missionaries, 


Lecce, JAMES. The Religions of China. 514x7%, pp. xi, 308. 1881. Scribner. 
$1.50. 
Four lectures, by the foremost English authority, on Confucianism and Taoism 
and the comparison of both with Christianity. 


Lecce, JAMES. The Sacred Books of China. The Texts of Taoism. Being 
vols. xxxix, xl of “The Sacred Books of the East Series.” Part I, 6x9, 
pp. xxii, 396, contains The Tao Teh King, and The Writings of Kwang- 
Tze. Part II, 6x9, pp. viii, 340, contains remainder of The Writings of 
Kwang-Tze, The Thai-Shang Tractate of Actions and Their Retributions, 
and Appendixes. 1891. Clarendon Press. $5.25 for the two vols. 


A free rendering of Taoism’s canonical works by a most distinguished Sinologue; 
has helpful introductions, notes, and appendixes, 


Macponatp, Duncan B. Development of Muslim Theology, Jurisprudence, 
and Constitutional Theory. 54x7%, pp. xiv, 386. 1903. Scribner. $1.25. 


Admirable illustration of the application of Scotch-American scholarship to sub- 
jects of great importance to specialists; missionaries to Moslems should find this 
volume very useful. 


666 APPENDIX A 


*MarcorioutH, D. S. Mohammed and the Rise of Islam. Illustrations, maps, — 
514x734, pp. xxvi, 481. 1905. G. P. Putnam’s Sons. $1.50, postpaid. 


An Oxford professor of Arabic gives the results of prolonged study in an appre- 
ciation of the founder of Islam, whose main aim was the solution of an exceedingly 
difficult political problem. THe is pictured as a hero rather than as a prophet. 


Menzies, ALLAN. History of Religion. 5x7, pp. xiii, 438. 1895. Scribner. 
$1.50. 
A compendious view of ancient and present-day religions from the modern stand- 
point; intended for text-book use in colleges, etc. 
MitcHELL, J. Murray. The Great Religions of India. Portrait, map, 534x8, 
pp. 287. n.d. Revell. $1.50. 


The Duff Lectures, written by a veteran who, in India and at home, was a stu- 
oon and authority on Hinduism, Zoroastrianism, Buddhism, and native religions 
of India. 


*MOontrER-WILLIAMS, Monier. Brahmanism and Hinduism. Frontispiece, 
644x9, pp. xxviii, 603. 1891. Macmillan. 


Exceedingly valuable and readable account of the rise and present status of these 
Brest religions by one of the foremost authorities; many quotations from sacred 
books. 


Monter-WILu1AMs, Monier. Hinduism. Map, 414x634, pp. 238. 1894. E. S. 
Gorham. $1.00. : 
_Very largely a condensation of the foregoing; less readable but equally authorita- 
tive. 
*PARKER, EpwArp Harper. China and Religion. Illustrations, 6x834, pp. 
XXVil, 317. 1905. E. P: Dutton & Co. $2.50. 


The best, perhaps, of this well-known author’s works on things Chinese, though 
he holds some views that are not commonly accepted; includes primitive religion, 
Taoism, Confucianism, Buddhism, fire worship and Manicheism, Nestorianism, 
Islam, the Jews, Romanism, Protestantism, Greek Church, Shintoism. 


Puetps, Myron H. Life and Teachings of Abbas Effendi. 534x8™%, pp. xliii, 
259. 1903. G. P. Putnam’s Sons. $1.40. 


One of the very few works in English giving an account of Babism and of Abbas 
Effendi’s teachings and that of other leaders of Babism; valuable for Persian mis- 
sionaries. 


*Religions of Mission Fields as Viewed by Protestant Missionaries. 5x7%, 


pp. x, 300. 1905. Student Volunteer Movement. 50 cents. 


Discussion from the viewpoint of the mission field of nine of the most important 
religions, written by men most of whom have had more than twenty years’ experi- 
ence with those who hold these faiths. 


*Religious Systems of the World. 6x834, pp. viii, 824. 1902. E. P. Dutton . 
& Co. $2.50. 
: 


: 
: 
. 


Sketches by more than fifty writers, most of them specialists, of pre-Christian, 
non-Christian, Christian, theistic, and philosophic religions; very comprehensive an 
valuable, especially Part I, dealing with pre-Christian and non-Christian faiths. 


Rogson, JoHN. Hinduism and Christianity. 514x734, pp. xv, 211. 1905. Oli- — 
phant, Anderson & Ferrier. 
New edition of an old book, almost wholly rewritten, by a former missionary to 
India; very comprehensive; valuable in its contrasts. 
*Sacred Books of the East Described and Examined. 3 vols. 534x8%, pp. 
1357 in all. Various dates. Christian Literature Society for India. Rupees 
14, net, each. 


Summaries of translations of most important Hindu sacred books, with introduc- 
tions, etc.; most valuable for missionaries to India and to others wishing the gist 
of Hindu teachings. Vol. I contains the Rig-Veda, Atharva-Veda, the Brahmanas 
of the Vedas; vol. II contains selections from the Upaseoeee the Bhagavad Gita, — 
Vedanta Sara, Yoga Sastra, Laws of Manu; vol. III has the Ramayana, Mahab- 
harata, Vishnu Purana, 


*SALE, GEORGE. The Koran. 514x734, pp. xv, 615. n.d. Warne. $2.00. 
An old but good translation, with its most valuable Preliminary Discourse and 
many helpful footnotes; advised for ordinary use. 


Scorr, ArcH1BALD. Buddhism and Christianity. 534x9, pp. xiv, 391. 1890. 
David Douglas, Edinburgh. 7s. 6d. 
Results of studies by a busy pastor of these two religions, with as much emphasis 


of parallels as of contrasts; likely to be helpful to pastors who cannot read fuller 
works ou the subject. 


BIBLIOGRAPHY 667 


SHEppD, Wirt1aM Amprose. Islam and The Oriental Churches. Map, 5x8, 
Pp. vii, 253. 1904. Presbyterian Board of Publication, Philadelphia. $1.25, 
net. 


Treats of the influence of the Oriental Christian Churches upon the beginnings of 
‘ Islam and its theology, Islam’s governmental relation to these Churches, the ex- 
pansion of the faiths, the downfall of Oriental Christianity in the common ruin, 
: 
} 
. 


and lessons for the future; valuable for missionaries to the vant. 


TIspaLL, W. St. Cratr. The Original Sources of the Qur’an. Frontispiece, 
5x634, pp. 287. 1905. E. S. Gorham. $2.50. 
: First-hand studies made by one of the foremost authorities on Islam; many Arabic 
quotations; valuable for missionaries to Moslem lands. 
_ Tispatt, W. St. Cratr. The Religion of the Crescent. 434x7, pp. xvi, 251. 
1895. E. S. Gorham. 75 cents. 
An exposition of the strength, weakness, origin, and influence of Islam, written 
out of an experience of many years among Mohammedans by an authority on 
Islam; considerable use of Arabic quotations, 
*ZWEMER, SAMUEL M. The Moslem Doctrine of God. Frontispiece, 514x7%, 
pp. 120. 1905. American Tract Society. 45 cents. 


Valuable monograph on a vital doctrine of Mohammedanism; written by a high 
missionary authority on Islam. 


MEDICAL MISSIONS 


*BarneEs, IRENE H. Between Life and Death. Illustrations, 534x8%, pp. 307. 
1901. Church of England Zenana Missionary Society. 3s. 6d., net. 
Account of the need, methods, incidents, and opportunities of woman’s medical 
work, especially in India and China, 


Medical Missions at Home and Abroad. J. F. Shaw & Co. Is. per annum. 


i ey of the Medical Missionary Association, and gives news from various 
ands. 


Medical Missions in India. A. Campbell, D.D., Pokhuria, Gobindpur, Man- 
bhum, India. 1s. 8d. per annum. 
This quarterly journal of the Indian Medical Missionary Association gives infor- 
Ay concerning the medical work in one of the greatest medical missionary 
elds. 
Mercy and Truth. Church Missionary Society. 1s. 6d. per annum. 
Gives information concerning medical work of the C. M. S. mainly, but this 
Society has work in many lands; a very valuable periodical. 
Vines, Cuartotte S. In and Out of Hospital. Illustrated, 534x8, pp. 192. 
1905. Church of England Zenana Missionary Society. 2s., net. 


In this sketch of medical work in a Panjab village, Dr. Vines has also given the 
reader a telling picture of the life of Indian women that is “most graphic and 
absolutely true to life.” 


Wan tess, W. J. The Medical Mission. 414x6%, pp. 96. 1898. Student 
Volunteer Movement. Paper, Io cents. 
Valuable summary of many phases of the subject, written by a medical missionary. 


*WitLIAMSON, J. Rutter. The Healing of the Nations. 5x7%, pp. 98. 1899. 
Student Volunteer Movement. Cloth, 4o cents. 
Successfully used as a text-book by study classes, 


COLLECTED BIOGRAPHIES 


Empire Builders. Illustrated, 5x7%, pp. 219. 1905. Church Missionary So- 
ciety. Is. 6d., net. 


Eighteen short chapters by “Empire Builders’’—foreign missionaries—concerning 
most interesting experiences in Africa, Persia, India, China, Japan, and Northwest 
Canada. Thrilling stories and noble men make it excellent reading for boys. 


Goop, JAmes I. Famous Missionaries of the Reformed Church. Illustrated, 
534x734, pp. viii, 414. 1903. Sunday School Board of the Reformed 
Church in the United States. $1.25, postpaid. 


Through brief sketches of some thirty missionaries, many of them of world-wide 
fame, Prof. Good gives a comprehensive view of missions of various branches of 
= Reformed Church from the first Protestant missionaries sent out to the present 

ay. 


668 . APPENDIX A 


Gracey, Mrs. J. T. Eminent Missionary Women. Illustrated, 5x7%, pp. xv, 
215. 1898. Eaton & Mains. 85 cents. 


Twenty-eight brief biographies of women workers in various foreign fields make 
this the fullest collection of the kind. 


*SmitH, GrorceE. Twelve Pioneer Missionaries. Illustrated, 54x84, pp. 304. 
1900. Nelson. $3.50. 


These lives were lived in various lands from the thirteenth century down to the 
present century, and include two natives of India, but no Americans; a very valu- 
able collection of biographies. 


*YoNGE, C. M. Pioneers and Founders. Frontispiece, 544x7™%, pp. xvi, 316. 
1890. Macmillan. $1.25. 


The lives of seventeen early workers in different lands during the past two cen- 
turies—all of British and American blood save one—set forth quite fully by a 
well-known British novelist. 


MISSION FIELDS AND WORKERS 
AFRICA 


*BENTLEY, W. Hotman. Pioneering on the Congo. 2 vols. Illustrations, 
map, 534x834, pp. 478, 448. 1900. Revell. $5.00. 


The best missionary account of the history and life of the Congo tribes by a 
high authority; missionary work and travels also prominent. 


*BLAIKIE, W. GarvDEN. The Personal Life of David Livingstone, LL.D., 
D.C.L. Frontispiece, map, 514x8, pp. 508. n.d. Revell. $1.50. 


Standard life of Africa’s greatest missionary explorer. Large use of extracts from 
Livingstone’s pen. : 


*CoILLARD, FrRANcoIs. On the Threshold of Central Africa. Illustrations, 
map, 644x834, pp. xxxiv, 663. 1903. American Tract Society. $2.50. 


A record of twenty years’ pioneering among the tribes of the Uene Zambezi, 
written by France’s most famous African missionary. Though exceedingly full, it 
is very interesting and is beautifully illustrated. 


DruMMOND, Henry. Tropical Africa. Illustrations, map, 5x7%, pp. xiv, 228. 
1896. Scribner. $1.00. r 


Drummond’s charming style and vivid word pictures make this one of the most 
fascinating books of travel and observation in the Lake Nyassa region; only in- 
directly missionary. 


Etmsiiz, W. A. Among the Wild Ngoni. Illustrations, map, 514x734, pp. 
320. 1899. Revell. $1.25. 


A doctor’s account of the perils of pioneering in British Central Africa and of 
the transformation of warriors into marching companies proceeding to communion 
service. 


*FisHeR, RutH B. On the Borders of Pigmy Land. Illustrations, 534x8%, 
pp. 215. 1905. Revell. $1.25. 


An inimitable story, at once humorous and deeply earnest, of the marvelous prog- 
tress of Christianity in Western Uganda; sure to interest. 


GIFFEN, J. Kerry. The Egyptian Sudan. Illustrations, maps, 5%4x734, pp. 
252. Revell. 1905. $1.50. 


Report of first three years of the Protestant pioneers in this section; first account 
of the land from actual residents there. 


*HARFORD-BATTERSBY, CHARLES F. Pilkington of Uganda. Illustrations, 
maps, 534x8, pp. 321. 1899. Revell. $1.50. 


Story of the brief, but fruitful, life of a British scholar, whose seven years in 
Africa revealed his power as a translator and as a spiritual father to the blacks; 
interesting account of Cambridge student life at beginning. 


*[ Harrison, Mrs. J. W.] Mackay of Uganda. Portrait, map, 5%4x734, pp. 
488. [1900.] Armstrong. $1.50. 


Remarkable work of a civil engineer missionary told by his sister; Mackay was a 
maker of Central Africa. 


BIBLIOGRAPHY 669 


Hucues, Tuomas. David Livingstone. Frontispiece, map, 544x734, pp. 208. 
1897. Macmillan. 75 cents. 


Perhaps the best brief life of Livingstone; written in the interesting style that 
attracted the readers of the author’s ‘““Tom Brown’”’ books. 


*Jack, JAMES W. Daybreak in Livingstonia. Illustrations, map, 53%4x8, pp. 
371. [1900.] Revell. $1.50. 
Best discussion of Africa’s missionary methods within a single volume; also gives 
the evolution of a most important mission. 


Jounson, H. Night and Morning in Dark Africa. Illustrated, n. d. pp. 222. 
London Missionary Society. 2s. 6d. 
Describes the life, religions, mission work, and travel of South Tanganyika; for 
young people. 
*JOHNSTON, Harry H. A History of the Colonization of Africa by Alien 
Races. Maps, 514x734, pp. xili, 349. 1905. The University Press. Henry 
Frowde, agent. 


Sir Harry Johnston writes from a long experience in Africa, as well as from 
auch study of the subject; not missionary in character, but very important never- 
theless. 


Lyatt, C. H. Twenty Years in Khama’s Country. Illustrations, 534x8%, 
Pp. xiii, 397. 1896. Hodder & Stoughton. 


Account of the twenty years’ work of a deeply spiritual man among the Batauana 
of Lake Ngami; contains the story of the great chief, Khama. 


*MACKENzIE, W. Douctas. John Mackenzie. Portrait, 614x834, pp. xii, 564. 
n.d. Armstrong. $2.00. 


The long and versatile life of South Africa’s missionary and statesman told by his 
son in great detail. Mackenzie ranks second to Livingstone in his wider influence 
on South Africa. 


*MatrHEws, T. T. Thirty Years in Madagascar. Illustrated, map, 534x8%, 
pp. 384. 1904. Armstrong. $1.75. 


Out of thirty years’ experience as a missionary and after reading the records of 
earlier days in Madagascar, Mr. Matthews has been able to give a most authorita- 
tive and comprehensive account of a marvelous field and of the evolution of an 
interesting people. 


Muttins, J. D. The Wonderful Story of Uganda. Illustrations, maps, 
51%4x7'4, pp. xii, 224. n.d. Church Missionary Society. 1s. 6d. 

Most remarkable work in Africa described from Mackay’s beginnings to 1902. In 
twenty-five years 30,000 intelligent Christians are made out of Central African sav- 
ages. 

*NassAu, Ropert HAmiLt. Fetichism in West Africa. Illustrations, map, 
6x84, pp. xvii, 389. 1904. Scribner. $2.50. 


Forty years’ observation of native customs and superstitions have enabled the 
missionary author to present a vast amount of material relating to every phase of 
the religious and social life of West Africa. 


Naytor, Witson S. Daybreak in the Dark Continent. Illustrations, maps, 
5%4x7%, pp. xii, 315. 1905. Young People’s Missionary Movement. 50 
cents. 


Text-book written for young people’s classes after prolonged study of Africa and 
extensive journeys there; best brief and comprehensive survey. 


*NoBLE, FREDERIC Perry. The Redemption of Africa. 2 vols. Illustrations, 
maps, 534x8%, pp. xxv, 856. 1899. Revell. $4.00. 


Though published six years ago, it is by far the best work on Africa viewed from 
the missionary standpoint; scholarly, of high literary merit, and intensely interest- 
ing, as well as being encyclopedic. 


Parsons, ELtEN C. A Life for Africa: Rev. Adolphus Clemens Good, Ph.D. 


Illustrations, maps, 544x7™%, pp. 316. Revell. $1.25. 


Fully pictures the life and character of a strong missionary of Equatorial West 
Africa; largely made up of informal letters describing the evolution of a mission 
station. 


Parsons, Etten C. Christus Liberator. Map, 5x7¥%, pp. viii, 309. 1905. 
Macmillan. 50 cents. 
Text-book for women’s study classes, written by a missionary editor after lon 
study of Africa; especially valuable for the skillful interweaving of a multitude o 
a of actual work and for the large place given to strictly missionary 
material. 


670 APPENDIX A 


RusHEr, E. A. Sunshine and Shadow in the Southwest. Illustrations, map, 
6x94, pp. 62. 1903. H.R. Allenson. Limp cloth, Is., net. 
Record of a visitation of Young Men’s Christian Associations and missions in 
Spain and Morocco; vivid description of little-known fields, 
*STEWART, JAMES. Dawn in the Dark Continent. Maps, 614x834, pp. 400. 
1903. Revell. $2.00. 


The late Dr. Stewart was the greatest educator in South Africa and one of the 
best authorities on the continent; a briefer and less valuable contribution than Dr. 
Noble’s work, but of great merit. 


VERNER, SAMUEL P. Pioneering in Central Africa. Illustrations, maps, 6x8%, 


Pp. 1x, 500. 1903. Presbyterian Committee of Publication. Richmond. 


Record of six years’ journeying and work in the Kongo State by one who aimed 
to give a rounded view of native life; contains material that is picturesque, ludi- 
crous, and imaginative. 


AMERICA, NORTH AND SOUTH 


*BEACH, HARLAN P., AND OTHERS. Protestant Missions in South America. 
Map, 5x7%4, pp. 239. 1900. Student Volunteer Movement. 50 cents. 


The only volume treating of missions in detail throughout the continent. Intended 
primarily for student mission study classes. 


*Brown, Hupert W. Latin America. Illustrated, 514x734, pp. 308. Igor. 
Revell. $1.20. 


General account of religious conditions in the republics south of the United 
E States. Papists, pace: Protestants, and mission problems are discussed, as well 
as the pagan background. 


CASWELL, Mrs. Harriett S. Our Life Among the Iroquois. Illustrations, 


5x74, pp. xili, 321. 1892. Congregational Pub. Soc. $1.50. 


Story of more than half a century’s work done by Mr. and Mrs. Wright amon 
the Seneca Indians on a New York State reservation. As Scripture translators an 
as workers, they were most faithful. 


*CLARK, JoSEPH B. Leavening the Nation. Illustrations, 5x7%4, pp. 376. 1903. 
Baker & Taylor Co. $1.25. 


This story of American home missions by a prominent home missionary secretary 
is perhaps the best survey of the work in its variety from pre-colonial days to date 
of publication; thoughtful, not popular. 

DoyLe, SHERMAN H. Presbyterian Home Missions. Illustrations, maps, 
5%4x734, Pp. xiv, 318. 1902. Presbyterian Board of Publication, Philadel- 
phia. 75 cents. 

Though avowedly denominational in its scope, it gives a very clear and interest- 
ing account of work among various classes ministered to by home missions. 
*DuncaAN, NorMAN. Dr. Grenfell’s Parish. Illustrations, 514x734, pp. 155. 

1905. Revell. $1.00. 
A novelist’s vivid, though brief, portrayal of the personality and self-denying la- 


pore of the famous physician to deep-sea fishermen and the Eskimos of the Labrador 
‘oast. 


*GruBB, W. BARBROOKE. Among the Indians of the Paraguayan Chaco. II- 
lustrations, map, 534x834, pp. xiv, 176. 1904. South American Missionary 
Society. Is. 6d., net. 


The author and his fellow-workers describe interestingly the environment, habits, 
and character, and the language and arts of the Chaco Indians, as also the mission- 
ary work done for them. 


*JACKSON, SHELDON. Alaska and Missions on the North Pacific Coast. II- 
lustrations, map, 514x7%, pp. 400. 1880. Dodd, Mead & Co. $1.50. 
Old book by a pioneer in Alaska giving an account of the country, its people, and 
the work of early missions, especially of Presbyterians. - 
Janvrin, Auice J., editor. Snapshots from the North Pacific. Illustrated, 
54x74, pp. viii, 192. 1903. Church Missionary Society. Is. 6d., net. 
Mainly brightly written letters of Bishop Ridley, describing work among the 
British Columbia Indians, Full of adventure and abounding in details of a very 
broad missionary work, 
JoHnston, Jutta H. Indian and Spanish Neighbors. 514x734, pp. 194. 1905. 
Revell. 50 cents. 
Text-book for women’s classes for interdenominational use; excellent. 


— 


BIBLIOGRAPHY 671 


Keane, A. H. Central and South America. Vol. I. Illustrations, maps, 
514x7%, pp. xxii, 611. 1901. Edward Stanford. Lippincott, agents. $5.50. 
Volume I deals with the ten sepunncs of South America, and in the main is 
eecprapiical and ethnographical. Prof. Keane is one of the best authorities on the 
subj 
*Lewis, ArtHur. The Life and Work of the Rev. E. J. Peck Among the 
Eskimos. Illustrated, 51%4x8, pp. xvi, 350. [1904.] Armstrong. $1.75. 
An interesting picture of a work done by one of the foremost living missionaries 
to ne Eskimos; intimate account of Arctic life and of Christian object lessons and 
teachings, 


*Morris, S. L. At Our Own Door. 5%4x8, pp. 258. 1904. Revell. $1.00. 


A study of Home Missions with special reference to the South and West, by the 
Home Missions Secretary of the Southern Presbyterian Church; includes the moun- 
taineers, Mexicans, Indians, city work, that of women, and home mission problems. 


Pace, Jesse. Amid Greenland Snows. Illustrations, map, 5x7%, pp. 160. 
n.d. Revell. 75 cents. 


Popular and most interesting account of the perils and privations of early mission 
work among the Greenland Eskimos, 


Pace, Jesse. David Brainerd. Illustrations, 5x7%4, pp. 160. n.d. Revell. 
75 cents. 


_ Narrative of a life that has had wide influence in promoting spirituality and in 
inciting men to missionary effort; America’s pioneer missionary to the Indians. 


SHELTON, Don O. Heroes of the Cross in America. Illustrations, 5x7¥%, pp. 
viii, 298. 1904. Young People’s Missionary Movement. 50 cents. 


Home missionary work set forth attractively through biographies; an added chap- 
ter, general in character; widely used as a study text-book. , 


Tucker, HucH C. The Bible in Brazil. Illustrated, 5%4x8, pp. 293. 1902. 
Revell. $1.25. 


Though written by a Bible Society representative, the scope of the book is far 
wider, including the story of extensive journeys in the various states of Brazil and 
giving glimpses of social and religious life and of mission work. 


*Winton, G. B. A New Era in Old Mexico. Illustrated, 5x7%4, Pp. 203. 
1905. Publishing House Methodist Episcopal Church, South. $1.00. 


The latest and most comprehensive book on Mexico; gives a sketch of history, 
ancient and modern; the political situation; missionary conditions and outlook; 
written by a former missionary there, now a prominent editor. 


*YounGc, Ecerton Ryerson. By Canoe and Dog-train. Illustrated, 534x8, 
pp. xvi, 267. [1890.] Eaton & Mains. $1.25. 


In many respects the best volume by the well-known ex-missionary to the Indians 
of British America; full of stirring scenes of life and work among these people. 


Younc, Ecerton R. The Apostle of the North, Rev. James Evans. Illus- 
trated, 5x734, pp. 262. 1899. Revell. $1.25. 


_A vivid, sometimes unduly circumstantial, account of one of the greatest mis- 
sionaries to the British American Indians, inventor of the Cree syllabic alphabet. 


Younc, Rosert. From Cape Horn to Panama. Illustrations, maps, 534x8™%, 
pp. xii, 202. 1900. South American Missionary Society. 


Narrative of, ny enterprises among the neglected races of South America. 
While in the interests of a single society, it is the best picture of work among the 
Indians of the Southern Hemisphere. 


Wiutarp, Mrs. Eucene S. Kin-da-shon’s Wife. Illustrations, 514x7%4, pp. 
281. 1900. Revell. $1.00. 


An Alaskan story true to life and mainly based on actual experiences of years 
not long gone by, told by a missionary to awaken Christians to their duty. 


MORE THAN ONE ASIATIC COUNTRY 


Curtis, Wirt1AM EL eroy. Egypt, Burma, and British Malaysia. TIllustra- 
tions, map, 6x9, pp. 399. 1905. Revell. $2.00. 


A well-known traveler and journalist gives the results of his observations in the 
countries named and in Hong Kong; Egypt and Burma especially good, though 
only a limited number of themes are discussed. 


672 APPENDIX A 


514x734, pp. 248. 1903. Revell. $1.00. ‘ 
Though educational conditions are changing rapidly, especially in China, this is 
still the best English account of education in Japan and China in their relation to 
Christian movements and responsibilities. 


Littte, ARCHIBALD. The Far East. Illustrated, many excellent maps, 6%x 


9%, pp. viii, 334. Clarendon Press. 1905. $2.00. 


Deals mainly with the geographical and geological aspects of China, though Japan 
Korea, and Siam are briefly described. Best recent volume by one who has live 
long in China and traveled widely. 


/ 

c ; 

*Lewis, Ropert E. The Educational Conquest of the Far East. Illustrations, | 
. 


CHINESE EMPIRE AND TIBET 7 


diag: J. Dyrr. Things Chinese. 514x834, pp. xii, 816. 1904. Scribner. 
4.00. 


Thesaurus of information on Chinese affairs, arranged in alphabetical order; writ- 
ten by one who has spent forty years in China, in a style that is readable and not 
encyclopedic; very valuable. 


Beacu, Hartan P. Dawn on the Hills of T’ang. Illustrated, mission map, 


5x74, pp. xvi, 209. 1905. Student Volunteer Movement. 50 cents. 


_ Concise summary of China and mission work there. A new and valuable feature 
is its pronouncing vocabulary of Chinese names and stations, with the societies 
laboring in them and the force employed. 


*Brown, ArtHUR J. New Forces in Old China. Illustrated, map, 6x8%%4, pp. 
382. 1904. Revell. $1.50, net. 


Unusually accurate and valuable account of Old China, its people, the commercial, 
economic, political, and missionary forces that are aiding in its transformation, and 
the future of the Empire. 


Brown, O. E. anp Anna M. Life and Letters of Laura Askew Haygood. 
Ulustrated, 6x834, pp. xv, 522. 1904. Publishing House of the M. E. 
Church, South. $1.00. 

A full account, written by two friends, of one of the strongest women mission- 
aries in China, who was prominent in educational work. 

Bryson, Mrs. John Kenneth Mackenzie, Medical Missionary to China. II- 
lustrated, 534x8, pp. xv, 404. n.d. Revell. $1.50. 

Strongly told story, written by an associate, of a most spiritually minded doctor, 
whose providential relation to China’s most famous viceroy gave Western medicine 
wide recognition. 

Carey, WitttAM. Adventures in Tibet. Illustrations, map, 614x8%4, pp. 285. 
1eo1. United Society of Christian Endeavor. $1.50. ‘ 

Bright, readable account of Tibet, and the Tibetans, with the diary of Miss Annie 
Taylor’s perilous journey given in detail. 

*CarRL, KATHARINE A. With the Empress Dowager. Illustrated, 534x8%4, 
pp. xxv, 306. 1905. Century Co. $2.00. 

The first account of the inner life of China’s Imperial rulers that has been writ- 
ten from so long and intimate an acquaintance with the Imperial family; most in- 
teresting and sympathetic toward the misunderstood Empress Dowager. 

CHANG CHIH-TUNG. China’s Only Hope. (Translated by S. I. Woodbridge.) 
Portrait, 5x7%4, pp. 151. 1900. Revell. 75 cents. 

Though written before the Boxer Uprising, this is the most widely known BEE. 
sition by a leading Chinese statesman of political and intellectual conditions of that 
Empire. 

China. Oliphant, Anderson & Ferrier. 3d. per number. A quarterly periodi- 
cal relating to matters religious, philanthropic, and educational. 


Dartey, Mary E. The Light of the Morning. Illustrations, map, 534x834, 
pp. 251. 1903. Church of England Zenana Missionary Society. 1s. 8d 


Devout and circumstantial account of the lights and shadows of work, mainly 
women’s, in Southeastern China. 


*ForsyTH, RoBert CoveNTRY. The China Martyrs of 1900. Illustrated, 534x 
814, pp. xii, 516. n.d. Revell. $2.00. 


Complete roll of Protestant missionary martyrs of the Boxer Uprising, with an 
account of their death; also narratives of survivors; fully illustrated with portraits, 
etc. 


BIBLIOGRAPHY 673 


‘Gipson, J. CAMPBELL. Mission Problems and Mission Methods in South 
China. Illustrated, map, 5%4x8, pp. 334. 1901. Revell. $1.50. 


___ Best volume by a single individual on the subject treated. Takes the reader into 
_ the heart of the missionary’s problems, beginning with the religious and_ literary 
background and proceeding to the full-fiedged church and its external relations. 


Gues, Herserr A. A History of Chinese Literature, 534x7%, pp. viii, 448. 
Igor. Appleton. $1.50. 

; Seesesae apprcciation of te: literstare of the obdcet Mtecory melten of Se 

world. i etches of the various periods, as well as numerous illustrative 

translations; by the foremost Sinologue of Great Britain to-day. 


ILMOUR, JAMES. Among the Mongols. Illustrated, map, 5x7%4, pp. xviii, 
3. m.d. Revell. $1.25. 
' A Robinson Crusoe le of book, which is unequalled for vividness and warmth 
of Christian interest. e¢ reader lives in Mongol tents, rides Mongol horses, 
P watches the canny Scot as he tirelessly lives and preaches Christ. 
GRAHAM, J. Miter. East of the Barrier. Illustrated, map, 534x8, pp. 235. 
1902. Revell. $1.00, net. 

Though based on limited personal experience, the author tells vividly the story 
of Manchurian missions at a fruitful oe mainly deals with missionary life and 


UINNESS, GERALDINE [Mrs. F. H. Tavtor]. In the Far East. Illustrated, 
74x10. China Inland Mission. $1.50. 


Highly colored, intensely interesting and moving account mainly of the author’s 
early experiences as a missionary in Gana. Almost unrivaled in spiritual effective- 

i ness. 

*Harpy, E. J. John Chinaman at Home. Illustrated, 6x9, pp. 335. 1905. 

Scribner. $2.50, net. 


Author was for years chaplain of British forces in Hong Kong and describes most 
interestingly the inese from a full study of the race and from a number of jour- 
meys made; a most readable repertory of things Chinese; only indirectly missionary. 


Hunt, Wu. Remrry. A Chinese Story Teller. Illustrated, 514x7%, pp. 167. 
1903. Christian Publishing Co. $2.00, postpaid. 

A unique theme treated from the viewpoint of an actual story-teller, whose life 
before and after conversion is vividly set forth. Incidentally one learns something 
of China’s history and heroes. 

“*Lanpon, Percevat. The Opening of Tibet. Illustrated, 734x10%4, pp. xv, 
484. 1905. Doubleday, Page & Co. $3.80, net. 


A work of Tibetan reference, written by a prominent member of the Tibet Mis- 
sion, and dealing with history, folk-lore, manners and customs, political relations 
and religion of this hermit nation; a sumptuous work, magnificently illustrated. 


Lecce, Miss. James Legge, Missionary and Scholar. Religious Tract So- 
ciety. +35. 6d. 
Account of China’s greatest English-speaking Sinologue and also an earnest mis- 
sionary; illustrates the value of literary work. 
Lovett, RicHarp. James Gilmour and His Boys. Illustrated, map, 51%4x7%4, 
pp. 288. n.d. Revell. $1.25. 


Account of a father’s life and daily employments as a missionary to the a, 
mainly set forth in letters to his sons in Britain; simple, stirring, moving; one 
the very best missionary books for boys. 


‘Loverr, RicHarp. James Gilmour of Mongolia. Illustrations, map, 6x8, pp. 
336. n.d. Revell. $1.75. 
An intimate friend’s account of the apostle to the Mongols, his unusual character, 
unique labors, and pathetic loneliness and lack of perceptible results. 
v, W. A. P. The Lore of Cathay, or the Intellect of China. Illus- 
ted, 6x9, pp. 480. 1901. Revell. $2.50. 


Republication of former volumes of the author—with revisions and additions— 
d with arts and sciences in China, her literature, religion, education, and his- 
tory. ore than fifty years of diligent study of China and her recondite lore give 
the volume unique value. 


ftner, Luerra. China’s Book of Martyrs. Illustrations, 534x8, pp. 512. 
1903. Westminster Press. $1.50. 


Fullest work on the Chinese of the Boxer Uprising of % lereely i 
the words of witnesses and friends of the slain; deeply pat ray and cheat horrib .- 


674 ) APPENDIX A 


*MINER, LueLttA. Two Heroes of Cathay. Illustrations, 54%4x8, pp. 238. 1003. 
Revell. $1.00. 

The thrilling story, told by the heroes themselves, of their experiences and escai 
during the Boxer Uprising; the first valuable as an autobiography also, while t 
second hero is a direct descendant of the great Confucius. 

Nevius, Heren S. Coan. The Life of John Livingstone Nevius. Illustrated, 
map, 6x8%, pp. 476. 1895. Revell. $2.00. 

One of China’s most famous missionaries and his work and views as to mission 
policy described by his wife. 

Nevius, Joun L. China and the Chinese. Illustrated, 514x7™%, pp. 452. 1882. 
Presbyterian Board of Publication. 75 cents. 

Despite its age. a most useful account of China and mission work quarter of a 
century ago; especially valuable from its encyclopedic character and for young mis- 
sionaries. 

*PARKER, E. H. China: Her History, Diplomacy, and Commerce. Illustra- 
tions, maps, 54x84, pp. xx, 332. 1901. E. P. Dutton & Co. $2.50. 

Based mainly upon Chinese records and a quarter century’s personal acquaintance 
with China, this volume is of the greatest value; scope is broader than title sug- 
gests, including geography, population, army, rebellions, religion, national charac- 
teristics, and calendar. 

*RIJNHART, Susie Carson. With the Tibetans in Tent and Temple. Illus- 
trations, map, 544x734, pp. 400. 1901. Revell. $1.50. 

Story of four years’ residence on the Tibetan border and a journey into the in- 
terior, where Dr. Rijnhart lost her husband and baby; thrilling in some sections. 

Ross, JoHN. Mission Methods in Manchuria. Illustrations, map, 514x734, 
pp. 251. 1903. Revell. $1.00. 

Almost wholly a discussion of methods by the apostle of Manchuria and one of 
China’s foremost missionaries; very suggestive. 

*SmiTH, ArTHUR H. China in Convulsion. 2 vols. Illustrated, maps, 6xo, 
pp. xvi, 770. 1901. Revell. $5.00. 

The standard work on the Boxer Uprising and massacres of 1900, by one who was 
himself in the siege at Peking. 

*SmiTH, ArtHuR H. Chinese Characteristics. Illustrated, 6x84, pp. 342. 
1894. Revell. $2.00. 

Best work on this subject by the foremost authority, though somewhat pessimistic 

and inclined to ridicule the Chinese; full of humor, 7 
*SmitH, ArTHuR H. Village Life in China. Illustrated, 6x8%4, pp. 360. 1899. 
Revell. $2.00. 

Informal sociological studies of the North China village, its institutions, usages, 
public characters, and family life, with chapter on Christianity’s task in its re- 
generation. 

SPEER, Robert E. A Memorial of Horace Tracy Pitkin. Portrait, 514x734, 
Ppp. 310. 1903. Revell. $1.00. 

Story of a prominent student volunteer’s work at home, with account of his 

brief life in China and his martyrdom in 1900. 

Tayror, CHartEs E. The Story of Yates, the Missionary. Illustrations, 
maps, 514x7%, pp. 304. 1808. Sunday School Board, Southern Baptist 
Convention. 50 cents, prepaid. 

President Taylor tells through letters and by reminiscences the life-story of one 
of the four or five strongest American missionaries to China. 

Taytor, Mrs. Howarp. Pastor Hsi, One of China’s Christians. Illustrated, 
maps, 534x734, pp. xxii, 398. 1903. Revell. $1.00, net. 

Perhaps the most remarkable of Chinese Protestant Christians is here pictured 
with the utmost vividness. A supplement to this volume is the same author's “One — 
of China’s Scholars,” describing Mr. Hsi before conversion. 

TowNSEND, WILLIAM JoHN. Robert Morrison. Illustrated, 54x74, pp. 160. 
n. d. Revell. 75 cents. 

Useful sketch of a great pioneer, the centennial of whose arrival will be cele- 
brated in China in 1907. 

*WitiiaMs, S. WELLS. The Middle Kingdom. 2 vols. Illustrated, map, 61x 
9, pp. xxv, 836; xii, 775. 1883. Scribner. $9.00. 

Still remains by far the most valuable general work on China; written by Amer- 

ica’s foremost Sinologue; encyclopedic, though not so in form. 


a ‘ BIBLIOGRAPHY ; 675 


INDIAN EMPIRE AND CEYLON 


*Baven-P B. H._ The Origin and Growth of Village Communities in 
India. 5x7%4, pp. vii, 155. 1899. Scribner. $1.00. 

Technical study of the subject by a very high authority; recommended to Indian 
missionaries who wish to understand the village system and who cannot get the 
author’s full work on the same theme. 

Barnes, Irene H. Behind the Pardah. Illustrated, 534x8, pp. 264. 1897. 

Marshall Brothers. 2s. 6d 

Though the story of the Church of England Zenana Mission’s work, it is of in- 
terest to those desiring to know the life experiences of India’s girls and women 
and the exact methods used to evangelize and train them. 

_ Beacu, Hartan P. India and Christian Opportunity. Illustrated, map, 5x 
714, PP. viii, 308. 1904. Student Volunteer Movement. 50 cents. 
J 
| 


“No small book can be named which will give the information supplied here; 
and there is no book, large or small, that attempts to cover the whole of India as 
is does.” An unusually full study class text-book; valuable statistics. 
ry Atonzo, Soo Thah. Illustrations, 5144x734, pp. 280. 1902. Revell. 
1.00. 
True story by a veteran missionary of Soo Yah, giving a graphic view of the 
daily life of heathen Hillmen, the entrance of the Gospel, and its transforming 
| results. 
_ *CARMICHAEL, AMy Witson. Things as They Are: Mission Work in South- 
ern India. Illustrated, 514x8, pp. xvi, 303. n.d. Revell. $1.00. 
) The strongest piece of realistic writing in Indian missionary literature; illustra- 
tions my subscripts most unusual; depressing because only the darkest side is 


CHAMBERLAIN, JAcon. In the Tiger Jungle. Illustrated, 554x7%, pp. 218. 
1896. Revell. $1.00. 

The Cobra’s Den. Illustrated, 554x7%4, pp. 270. 1900. Revell. $1.00. 

Both of the foregoing are well-told, interesting stories of mission work, in the 

earlier days for the most part; valuable for stimulating interest in missions at 

home, particularly among the young. 

CocHrane, HENry Park. Among the Burmans. Illustrated, 534x8, pp. 281. 
1904. Revell. $1.25. 

Gives a true picture of Burmese religions, superstitions, and customs as seen in 
the common life. Missionary work is clearly and encouragingly described also. 
Curtis, WitttAmM Eteroy. Modern India. Illustrations, map, 6x9, pp. 513. 

1905. Revell. $2.00. 
A keen journalist’s letters describing his travels; gives a general knowledge of 
the Empire; little said about missions, though the author is sympathetic. 
Denninc, Marcaret B. Mosaics from India. Illustrated, 534x8%, pp. 296. 
1902. Revell. $1.25. 
Familiar talks about India, its peoples, customs, calamities, religions; written by 
@ missionary to “inspire pity, sympathy, admiration, love.” 
Dyer, Heten S. Pandita Ramabai. Illustrated, 514x734, pp. 170. 1900. 
Revell. $1.25. 
Story of the best-known Indian woman from her childhood to 1900; intended as a 
record of answered prayers and fulfilled promises in connection with child widow 
rescue work and famine relief. 


Futter, Mrs. Marcus B. The Wrongs of Indian Womanhood. Illustrated, 
514x734, Pp. 301. 1900. Revell. $1.25. 
Description and discussion of these wrongs in the desire to find a missionary 
remedy; fuller than ordinary in its scope. 
Gutnness, Lucy E. Across India at the Dawn of the 20th Century. IIlus- 
trated, 7%4x9%4, pp. 260. 1898. Revell. $1.50. 
Impressionistic account of a brief journey by one deeply touched by India’s need; 
unique in its illustrations, many diagrams, and sketch maps. 
HarsaAnp, Beatrice M. Daughters of Darkness in Sunny India. Frontispiece, 
534X7%4, PP. 302. 1903. Revell. $1.00. 


In story and conversation the true record of some of the sufferings of India’s 
women are effectively set forth in order to awaken Christian sym: y; lacks an 
account of changes wrought in these same lives by Christianity. : wae, 


676 5 Leta APPENDIX A 


*Hoicoms, Heten' H. Men of Might in India Missions. Illustrated, 514x8, 
pp. 352. 1901. Revell. $1.25. 


Lives of thirteen famous missionaries of various nationalities and ranging from 
the first Protestant missionary to Dr. sere who died in 1899; selection is good, 
emphasis satisfactory, and treatment fairly full. : 


Hopxins, S. ARMSTRONG. Within the Purdah. Illustrated, 534x8, pp. +7 
1898. Eaton & Mains. $1.25. 


Mrs. Hopkins describes her medical work among high-class Hindus with a 
ness, as well as with some egotism; much material other than medical; of interest 
to Methodists especially. 


*HumE, Rosert A. Missions from the Modern View, 544x734, pp. 202. 1905.) 
Revell. $1.25. 


Views of a famous missionary born in India as to God and the world, the an 
tion of missions to psychology and sociology, what Christianity and Hinduism can 
gain from each other, and as to how the Gospel should be presented to Hindus. 


*HUNTER, WILLIAM Witson. A Brief History of the Indian Peoples. Map 
544x7%, pp. 250. 1897. Clarendon Press. go’cents. | 


The late Sir William Hunter is the highest authority on India, and this volume 
is a condensation of fuller works by _the same author, notably the following one; 
used in civil service examinations by British Government. 


*HuntTerR, WILLIAM Wiison. The Indian Empire: Its Peoples, History, and 
Products. Map, tables, 6%4x9, pp. 852. 1893. Smith, Elder & Co. 2is. 


_Encyclopedic account of historical and present-day India from the standpoint of a 
civilian; most authoritative single volume on the Empire, considering its scope. 


*JonEs, JoHN P. India’s Problem, Krishna or Christ. Illustrated, 534x8%4, 
pp. 381. 1903. Revell. $1.50. | 
Ex cctr for the first chapter, the book is wholly devoted to the Indian religions, 
womanhood of India, and a full discussion of missions in their methods and prob- 
lems; extremely valuable. 

. q 

Jupson, Epwarp. Adoniram Judson. Illustrated, 51%4x7Y%, pp. 188. 1894. 
American Baptist Publication Society. 90 cents. 

A concise picture by his son of the life and work of one of America’s most feo 
missionaries, the apostle to Burma. 

Karney, Evetyn S., AND WINIFREDE W. S. Marpen. The Shining Land. mh 
lustrations, 5x74, pp. 96. n.d. Church of England Zenana Missionary 
Society. 6d., net. 

Gives brief accounts of a village mission and of school work in beautiful Kandy, 
Ceylon. 


LertcH, Mary AnD Marcaret W. Seven Years in Ceylon. Illustrated, 72x 


814, pp. vi, 170. 1890. American Tract Society. $1.25. : 


One of the very few volumes on Ceylon written from a missionary viewpoint; 
vivid, effective, but discursive. 


*MACDONEL, ArTHUR A. A History of Sanskrit Literature, 514x734, pp. 472. 
1900. Appleton. $1.50. 


First history of Sanskrit literature as a whole; necessarily brief in its treatment, 
which is supplemented by the Bibliographical Notes appended to the book; indis- 
pensable to an understanding of India. 


*MAXWELL, ELLEN BLackMaAR. The Bishop’s Conversion. Illustrated, 5%4x 
74, pp. 384. 1892. Eaton & Mains. $1.50. 


Under the guise of fiction this former missionary gives an intimate and true ac- 
count of the real missionary life, with the object of furnishing an answer to critics 
of Indian missions; not strong as a novel. 


Messmore, J. H. The Life of Edwin Wallace Parker, D.D. Iilustrated, 5¥4l 
x8, pp. 333. 1903. Eaton & Mains. $1.00. 


Life of the. Methodist bishop of Southern Asia, told from the Vermont farm 
through his preparation and early work in India down through his final labors as 
bishop; written with the Epworth League in mind. 


RusseELt, NorMAN. Village Work in India. Illustrated, 514x734, pp. 251. 
1902. Revell. $1.00. 


Pen-pictures from a young Canadian missionary’s experience in Central India. 
Despite fanciful titles and wearisome interweaving of native words and phrases, it 
is very forceful. 


BIBLIOGRAPHY 677 


*SmirH, Georce. Henry Martyn, Saint and Scholar. Illustrations, 6x8¥%, 
pp. xii, 580. n.d. Revell. $1.50. 
Standard life of the most spiritual of early Indian missionaries, one whose life has 

inspired multitudes, despite its occassional morbidness; gives interesting facts con- 
{ cerning early work in Persia. 
*SmiTH, Georce. The Conversion of India. 5%4x8, pp. xviii, 258. 1893. 
Revell. $1.50. 
P 
j 
J 


Account of missions in India from 193 A.D. to 1893, by an authority on India; 
a 


condensed, but picturesque and emphatic on main points; last chapter and appendix 


hardly relevant. 


_ *SmirH, Georce. The Life of William Carey, D.D. Illustrated, 54x8%, pp. 
. 1887. John Murray. 7s. 6d. 
*The Life of Alexander Duff, D.D., LL.D. Portrait, 51%4x8%, pp. 383. 
1900. Hodder & Stoughton. 
These two lives—one of the English pioneer, the other of Scotland’s most famous 
educational missionary and secretary—are classics, notwithstanding their length. ~ 
Dr. Duff’s life is condensed from an earlier two-volume edition. 
THogurN, J. M. India and Malaysia. Illustrated, 614x9, pp. 566. 1896. Eaton 
& Mains. $1.50, 
Very inclusive in its range, and on its missionary side quite full as to Methodist 
work; arrangement lacks in logic; valuable for intending missionaries, 
TuHosurN, J. M. Life of Isabella Thoburn. Illustrated, 5x74, pp. 373. 1903. 
Eaton & Mains. $1.25. 
Intimate account by her brother of the pioneer in woman’s higher education in 
India, founder of its first Christian College for Women. 
Tutinc, Constance E. E. A Christian Home in the Panjab. Illustrations, 
5x74, pp. 60. 1905. Church of England Zenana Missionary Society. 6d., 


net. 
Story of a Sikh’s conversion and of the transformed home and useful life which 
resulted. 
Wiper, Rozert P. Among India’s Students. 4x7, pp. 81. 1899. Revell. 30 
cents. 


Vivid portrayal of the conditions—especially the temptations and difficulties be- 
Enis the Indian student—under which personal work is done for the student 
class. 

Witson, Mrs. ASHLEY Carus. A Woman’s Life for Kashmir: Irene Petrie. 
Illustrated, 514x814, pp. xxii, 343. 1901. Revell. $1.50. 


Story of a richly gifted English girl, won to the missionary idea and gladly giving 
her brief life in beautiful niraintes to the girls and women of the Himalayas. 


JAPAN (INCLUDING FORMOSA) 


Aston, W.G. A History of Japanese Literature. 514x734, pp. xi, 408. 1899. 
Appleton. $1.50. 


Best summary of twelve centuries of Japanese literature by one of the highest 
English authorities; invaluable for missionaries to Japan. 


*Bacon, ALICE MABEL. Japanese Girls and Women. 4%4x6%, pp. 333. 1891. 
Houghton, Mifflin & Co. $1.25. 


Written by one who for years had the best opportunities of studying her subjects 
on the und; gives an excellent view of all phases of the subject, especially the 
life of higher class women. 


*BaTcHELoR, JOHN. The Ainu of Japan. Illustrated, 534x8, pp. 336. n. d. 
Revell. $1.50. 
The best book on the interesting aborigines of Northern Japan by the best-known 
missionary among them. 
BatcHeEtor, J. Sea Girt Yezo: Glimpses at Missionary Work in North Japan. 
Illustrated, 614x7%4, pp. viii, 120. 1902. Church Missionary Society. 2s. 
Japanese and Ainu missionary work vividly described by the foremost authority 
on the Ainu. Print, pictures, and binding make it most attractive, as do its cir- 
cumstantial accounts of daily life. 
Cary, Otis. Japan and Its Regeneration. Illustrated, map, 5x74, pp. iv, 150. 
1904. Student Volunteer Movement. 50 cents. 
Brief text-book for study classes; well arranged for student use; statistics, 


678 APPENDIX A 


*CHAMBERLAIN, Basit Hatt. Things Japanese. Fourth Edition. Map, 6x84, 


pp. 545. 1902. John Murray. $4.00. 
Prof. Chamberlain is the foremost English authority on Japan. The book is ar © 
ranged in alphabetical order with full index of less important items. 1 
*CLEMENT, ErNest W. A Handbook of Modern Japan. Illustrated, maps, | 
51%4x74, pp. xv, 395. 1903. McClurg. $1.40. } 
Just what its title indicates, and written by a missionary educator of Tokyo; later 
than Prof. Chamberlain’s work and fuller on missions. 


*CLEMENT, Ernest W. Christianity in Modern Japan. Illustrations, map, — 
514X754, PP. Xv, 205. 1905. American Baptist Publishing Society. $1.00. 
Gives a bird’s-eye view of the work of Christianity, especially since 1853-54; in- 
cludes Roman and Greek Catholic work and that of the various Protestant societies, — 
the work of ayxiliary agencies, etc., thus bringing Ritter’s work down to date and 
improving upon it. . 
*DeForest, JouN H. Sunrise in the Sunrise Kingdom. Illustrated, map, 
5X7, Pp. 233. 1904. Young People’s Missionary Movement. 50 cents. : 


Brief and interesting text-book, intended primarily for young people’s classes; 
statistics, 


Grirris, WitttaM Exziot. Dux Christus. Map, 5x7™%, pp. xiii, 296. 1904. 
Macmillan. 50 cents, net. 
Text-book intended for women’s classes, written by the foremost American au- 
thority on Japan. ; 
*GRIFFIS, WILLIAM Extior. The Mikado’s Empire. 2 vols. Illustrated, 514x 
844, pp. 677. 1898. Harper. $4.00. 


The standard American work on Japan and one of the best published; encyclopedic 
in its range; brought up to date from 1876 by appended chapters. 


*GRIFFIS, WILLIAM Exiott, Verbeck of Japan. Illustrated, 51%4x8, pp. 376. 
1900. Revell. $1.50. 


Life and work of the most influential missionary and publicist that Japan has 
had; ‘described by one who knew him and his work very well. 


*GuLIcK, SipNEy L. Evolution of the Japanese. 5%4x8%4, pp. xx, 463. 1005 
(4th edition). Revell. $2.00. 


Incomparably the best exposition of Japan’s evolution and national character, as 
well as of its people, that has been published in any Western tongue. 


*Harpy, ARTHUR SHERBURNE, Life and Letters of Joseph Hardy Neesima. 
Illustrated, 5x8, pp. vi, 350. 1891. Houghton, Mifflin & Co. $2.00. 


The most satisfactory life of Japan’s foremost Christian educator; written by the 
son of Neesima’s American benefactor, who thus knew him intimately. 


*Macxay, GrorcE Lesiiz. From Far Formosa. Illustrations, maps, 5%4x8%4, 
pp. 346. 1895. Revell. $1.25. 


Occasionally prosy, yet for the most part an extremely interesting account of the 
achievements and thrilling experience of Canada’s missionary hero up to the date of 
publication; a most fruitful life. 


Peery, R. B. The Gist of Japan. Illustrated, 514x8™%, pp. 324. 1897. Revell. 
$1.25. 
Though now somewhat superseded by later works that are less sectional, this is 
still a useful account of Japan, the Japanese, and missionary work and methods. 


ScHeErER, JAMES A. B. Japan To-day. Illustrated, 5x7¥%2, pp. 323. 1904. 
Lippincott. $1.50. 
Young Japan. Illustrated, 514x734, pp. 328. 1905. Lippincott. $1.50. 
President Scherer was for some years an educator in Japan, and writes from a 
sympathetic, Christian point of view. Former volume is ‘a random portfolio of 
views, showing contemporary life’? under every ordinary condition; the second vol- 
ume tells “the unified story of the nation,” especially of its educational develop- 
ment. 


KOREA 


BisHop, ISABELLA Birp. Korea and Her Neighbors. Illustrated, map, 6x8%, 
pp. 488. 1897. Revell. $2.00. 


\ 
_ Based on four visits of an experienced world-traveler; mainly a record of journey- 
Hep but with encyclopedic information inserted, which is made available by a full 
index; missionary testimony indirect, but valuable. 


BIBLIOGRAPHY 679 


*GatE, JAMES S. Korean Sketches. Illustrated, 5x734, pp. 256. 18608. 
Revell. $1.00. 


The most readable volume on Korea and trustworthy withal. Missions are only 
slightly dealt with; the people and their daily environment are the themes. 


} 4 James S. The Vanguard. Illustrated, 51%4x8, pp. 320. 1904. Revell. 
1.50. 
The story, thinly disguised by fiction, of actual Korean missionaries and Chris- 
tians, with the old and new life in strong and interesting contrast. 
‘Girrorp, DAanieL L. Every-Day Life in Korea. Illustrated, map, 514x7¥%, 
pp. 230. 1808. Revell. $1.25. 


The best brief account of the people, their history, and of mission work among 
them, though somewhat heavy reading and not up to date. 


HA tt, Rosetra SHERWOOD. The Life of Rev. William James Hall, M.D. II- 
lustrated, 54x74, pp. 421. [1807.] Eaton & Mains. $1.25. 


The only biography of a medical missionary to Korea; written by his wife and 
other missionaries of the Methodist Board; service too brief to have accomplished 
great things, yet the years were well spent. 


*Unpberwoop, L. H. Fifteen Years Among the Top-knots. Illustrated, 514x8, 


Pp. xviii, 271. 1904. American Tract Society. $1.50. 


While Mrs. Underwood deals largely with her own work as a Presbyterian medi- 
cal missionary, she speaks of other missions and workers as well. Journeys, some- 
times adventurous, peeps into the homes, sketches of Christians, inside views of the 
palace life, etc., are also valuable. 


LEVANT, ARABIA, PERSIA 


Birp, Mary R. S. Persian Women and Their Creed. Illustrated, 51%4x7%, 
pp. viii, 104. 1899. Church Missionary Society. Is. 
Clear and interesting account of the need for work among Mohammedan women, 
the methods used, and the encouragements received. 
*CurTIs, WitLIAM ELeroy. To-day in Syria and Palestine. Illustrations, 
map, 6x9, pp. 529. 1903. Revell. $2.00. 


A well-known poranelist » account of what an unusually keen and sympathetic ob- 
sea deems of public interest; written on the ground while impressions were 
vivid. 


*Dwicut, HENry Ortrs. Constantinople and Its Problems. Illustrated, 5%4x 
8, pp. 208. 10901. Revell. $1.25. 


This city’s relation to the Empire, questions affecting Mohammedanism, Turkish 
. women, the Eastern Church agen and that arising from contact of East and 

West, schools and _ school teachers and the place of literature, are the themes ably 
discussed by Dr. Dwight. 


Essery, W. A. The Ascending Cross. pp. 236. 1905. Religious Tract So- 
ciety. 3s. 6d. 


“A miniature museum of three small courts containing specimens of the aid, in- 
of the Bible Lands Mis- 


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: 
: 
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fluence, and success attending the efforts of fifty years 
sions’ Aid Society. 
Gottock, Minna C. River, Sand, and Sun. Illustrations, 634x8¥%, pp. vii, 
1906. Church Missionary Society. 3s. 6d. 

Graphic and well illustrated story of Church Missionary Society work, especially 
that for women and girls in Cairo and vicinity. 

*HAMLIN, Cyrus. My Life and Times. Illustrations, 5%4x8, pp. 538. 1893. 
Revell. $1.50. 

Life and missionary career of a most versatile and inspiring man; a pioneer in 
education—founder of Robert College; a famous diplomat, a leader in industrial 
missions, and of exceptional influence with the natives of whatever race. 

Jessup, Henry Harris. Kamil Abdul Messiah, a Syrian Convert from Islam 
to Christianity. 5x7, pp. 156. 1898. Westminster Press. $1.00, 

Interesting story of a convert who labored as a missionary in Arabia until he died, 
probably from poison, two years after his conversion. 

Lauriz, THomas. Woman and the Gospel in Persia. 514x734, pp. 100. 1887. 
Revell. 30 cents. 


Abridgement of the same author’s ‘‘Woman and Her Saviour in Persia;” mainly 
an account of Fidelia Fiske’s life and labors, 


i i i” i, el ee ee te 


680 APPENDIX A 


*Matcotm, Napier. Five Years in a Persian Town. Illustrated, map, 6x8%4, 
pp. xv, 272. 1905. E. P. Dutton & Co. $3.00. 


Particularized sociological and religious study of a central Persian town, with chap- 
ters on missions; discussion of religions and the people especially helpful to mis- 
sionaries to Persia. 


Tracy, CHartes C. Talks on the Veranda in a Far-Away Land. Illustrated, — 
5x74, pp. 293. 1893. Congregational Publishing Society. $1.25. 


Chatty account of missionary work, especially methods, in Asiatic Turkey; writ- 
ten in a realistic style. 


Watson, ANDREW. The American Mission in Egypt, 1854-1896. Illustrated, 
map, 6%x9%, pp. 484. 1897. United Presbyterian Board of Publication. — 
$1.50, postpaid. 

Though a history of a United Presbyterian Mission, it is the fullest and best work 


on missions in Egypt; material bearing on the personnel of the Mission uninterest- 
ing to the general reader. 


WHEELER, Mrs. Crospy H. Missions in Eden. Illustrated, 514x734, pp. 193. 
1899. Revell. $1.00. 


Glimpses of life and missionary labor in the Valley of the Euphrates; from the 
viewpoint of woman’s work. 


*Witson, S.G. Persian Life and Customs. Illustrations, map, 54%4x8, pp. 333. 
1895. Revell. $1.25. 


Written after fifteen years of missionary service and covers very satisfactorily the 
wide range of information desired by friends of missions. 


*ZWEMER, S. M. The Cradle of Islam. Illustrations, maps, 6x8%, pp. 434. 
1900. Revell. $2.00. 


The best book by far on Arabia and missions there; valuable also for missionaries 
to other Moslem lands. 


OCEANIA 


*ALEXANDER, JAMES M. The Islands of the Pacific. Illustrations, maps, 6%4x 
814, pp. 515. 1805. American Tract Society. $2.00. 


Sketch of the people and missions of various South Sea groups, with emphasis 
upon the transformation wrought by missions. 


Brain, BELLE M. The Transformation of Hawaii. Illustrated, 544x734, pp. 
193. 1898. Revell. $1.00. 

Story briefly told for young people of the change from heathenism to incipient — 

statehood, wrought mainly by missions of the American Board. ; 

*Brown, ARTHUR Jupson. The New Era in the Philippines. Illustrations, 

maps, 54%4x8, pp. 314. 1903. Revell. $1.25. Paper-covered edition, with- 
out illustrations, Student Volunteer Movement, 35 cents. 

Studies of the Islands made on the ground by a missionary secretary of keen dis- 
cernment; excellent from various points of view; used as a study class text-book. 

Devins, JoHN Bancrorr. An Observer in the Philippines. Illustrations, 
map, 6x8%4, pp. 416. 1905. American Tract Society. $2.00. 

A well-known editor’s racy account of a trip of constant interrogation and observa- 
tion in the Islands; records America’s achievements and her problems, as well as 
those of Protestant missions. 

Exuis, JaMes J. John Williams, the Martyr Missionary of Polynesia. Illus- 
trations, map, 5x7%4, pp. 160. n.d. Revell. 75 cents. 


“A man who has achieved for himself deathless fame’? described in the process; 
au the more interesting because of his versatility and his adventurous life and sad 
eath. 


Gorpon-CumMING, C. F. At Home in Fiji. Illustrations, map, 5%4x8, pp. 
365. 1889. Armstrong. $1.25. 

A talented author, who has spent much of her life in travel, tells largely through 
her letters of life and exeperiences of travel in the Islands, with many sidelights on 
missionary work. 

*LovETT, R1cHARD. James Chalmers: His Autobiography and Letters. Illus- 
trations, maps, 534x8™%, pp. 511. n.d. Revell. $1.50. 


Standard life of one of the most famous and fearless of missionaries to South Sea 
cannibals, by whose hands he was murdered in 1901. 


BIBLIOGRAPHY 681 


*LuMHoLTz, Cart. Among Cannibals. Illustrations, maps, 6x834, pp. xx, 
305. 1889. Scribner. $2.50. 


Record of four years’ travel and research by a Norwegian specialist in Australia, 
epecially among the Queensland aborigines, most of whom still belong to the 
tone Age. 


_ Pace, Jesse. Bishop Patteson. Illustrations, map, 5x7%, pp. 160. n.d. Re- 


ee 


vell. 75 cents. 

The story of one of the most cultured of British missionaries who gave his life 
and finally his blood to the manifold ministry of the Melanesians. 

*[PATON, JAMES.] John G. Paton, Missionary to the New Hebrides. Illus- 
trations, map, 542x8, pp. 886. 1808. Revell. $1.50. 

Life yp to 1898 of one of the most simple, saintly, and brave of modern mission- 
aries, who, after being in deaths oft, still survives. 

*Stuntz, Homer C. The Philippines and the Far East. Illustrations, maps, 
514x8, pp. 514. 1904. Jennings & Pye. $1.75. 

Based upon a larger experience and first-hand knowledge of the land, peoples, and 
missionary work in the Islands than any other volume; valuable also from the point 
of view of governmental policies. 

*Yonce, CHArRLoTTE Mary. Life of John Coleridge Patteson, Missionary 
Bishop of the Melanesian Islands. 2 vols. Portraits, 544x714, pp. xii, 370, 
411. 1894. Macmillan. $3.00. 


Standard life of one of Britain’s finest spirits, who illustrates better than almost 
any other man the humility, versatility, attractiveness, scholarship, and spirituality 
of the missionary calling. 


SIAM AND LAOS 


*CurTis, LiutAn JoHNson. The Laos of North Siam. Illustrated, 534x8, 
pp. xxix, 338. 1903. Westminster Press. $1.25. 


First full treatment of the little-known and most interesting Laos; written by one 
who traveled and labored among them for four years; account of mission work there 
especially valuable for Presbyterians. 


FLeeson, KATHARINE Nevitte. Laos Folk-Lore of Farther India. Illustra- 
tions, 5x714, pp. 153. 1899. Revell. 75 cents. 
Classified collection of tales, fables, riddles, parables, and proverbs rendered into 
English by a sympathetic missionary as an interpretation of the Laos. 
Siam and Laos as Seen by Our American Missionaries. Illustrations, map, 
ey pp. 552. 1884. Presbyterian Board of Publication, Philadelphia. 
1.50. 


Collection of articles upon nearly every topic Yarra to a missionary volume, 
written by missionaries of the Presbyterian Board; not up to date. 


THE JEWS 


GipnEy, W. T. The Jews and Their Evangelization. 434x7, pp. xvii, 121. 
1899. Student Volunteer Missionary Union, London. 20 cents. 
Study class text-book written by a specialist, giving salient facts concerning the 
Jews of every period, as well as an account of missions among them. 
*THompson, A. E. A Century of Jewish Missions. Illustrations, 5x7%, pp. 
286. 1902. Revell. $1.00. 
Though marked by many misstatements, this is the most readable and generally 
satisfactory brief volume on the subject. 
Wirxinson, Joun. “Israel My Glory.” 6x8™%, pp. xvi, 310. 1892. Mildmay 
Mission to the Jews’ Book Store. 


Fifth edition of a work by the veteran British worker among the Jews; largely an 
exposition of Scriptures bearing on the Jews, with some account o difficulties and 
prospects of the work among them, 


APPENDIX B 
ORGANIZATION OF THE CONVENTION 


CHAIRMAN . p Q : i - John R. Mott 
Vick CHAIRMAN é : : . J. Ross Stevenson 
GENERAL SECRETARY . : : . $F. P. Turner 
SECRETARIES OF THE CONVENTION . J. E. Knotts 

T. B. Penfield 


P. A. Conard, Statistics 
C. L. Boynton, Statistics 
W. S. Corlis, Section Conferences 


BusINEss COMMITTEE : . . C. C. Michener, Chairman 
CoNVENTION QUARTETTE . : . =E. W. Peck 

C. M. Keeler 

P. H. Metcalf 

Paul Gilbert 
ORGANIST . . Bessie Trawick 


EpucaTionaL Exutsir Committee . H. P. Beach, Chairman 
R. E. Diffendorfer, Director 


Press COMMITTEE ‘ § . C.H. Fahs, Chairman 
Epitor OF THE REPORT P 3 . 4H. P. Beach 
OFFICIAL STENOGRAPHERS . - - Nellie M. Wood 

Roy E. Fuller 
CoMMITTEE ON USHERS . A . E. W. Hearne, Chairman 
TRANSPORTATION COMMITTEE . . H.P. Andersen, Chairman 


CHAIRMEN OF SIMULTANEOUS MEETINGS: 
Vine Street Christian Church C 
First Presbyterian Church . ere Al Ds 


SECTION CONFERENCES 


AFRICA . 3 : { : A . S. H. Chester, Chairman 
J. H. Safford, Secretary 
Burma, CEYLON, StAM AND Laos . F. P. Haggard, Chairman 
B. J. Woodmansee, Secretary 
CHINA . 5 4 s 4 . H. P. Beach, Chairman 
W. C. Isett, Secretary 
INDIA. ‘ if § if A . David McConaughy, Chairman 
Carl Smith, Secretary 
JAPAN AND KorEA .. A 5 . R.E. Speer, Chairman 
C. W. Inglehart, Secretary 
Latin AMERICA . F A f . J. B. Rodgers, Chairman 
W. A. McKnight, Secretary 
MoHAMMEDAN WorLpD : b . S. M. Zwemer, Chairman 
Paul Barnhardt, Secretary 
EpucATIONAL MIssIons . : . W. I. Chamberlain, Chairman 
J. H. Safford, Secretary 
EVANGELISTIC MISSIONS . i . R. E. Speer, Chairman 
j C. W. Inglehart, Secretary 
Mepicat Missions . 3 ‘ . F. A. Keller, Chairman 


Paul Barnhardt, Secretary 
682 


APPENDIX B 683 


: 
_ CONFERENCE oF Epirors . .  ._ Silas McBee, Chairman 
: W. C. Isett, Secretary 
CONFERENCE OF PROFESSORS AND IN- 
. STRUCTORS IN CoLLEGES. . . EE. C. Moore, Chairman 
B. G. Woodmansee, Secretary 

_ CONFERENCE OF LEADERS oF YOUNG 
: PEoPLe’s SOCIETIES : : . H. W. Hicks, Chairman 

E. D. Soper, Secretary 
CONFERENCE OF PROFESSORS AND IN- 
STRUCTORS IN THEOLOGICAL SEMI- 


NARIES . 7 p z ‘ . J. Ross Stevenson, Chairman 
T. B. Penfield, Secretary 
CONFERENCE OF LAYMEN . ‘ . H.B. F. Macfarland, Chairman 
David McConaughy, Secretary 
CONFERENCE ON MISSIONARY AND BI- 
BLE TRAINING SCHOOLS . : . Elmore Harris, Chairman 
J. E. McCulloch, Secretary 
CONFERENCE OF PASTORS . : . J. Ross Stevenson, Chairman 


T. B. Penfield, Secretary 


GENERAL CONVENTION COMMITTEE 


Chairman, Major E. B. Stahlman , 
Executive Secretary, W. J. Southam, representing the Student Volunteer 
Movement, New York 
EXECUTIVE COMMITTEE 


John H. as Witt, Chairman 
‘Cole 


E. B. Stahlman W. R.'Co G. M. Neely 
J. H. Kirkland A. H. Robinson C. F. Frizzell, Treasurer 
CoMMITTEE ON ASSIGNMENT OF DEL- 

EGATES TO HoMEsS . 3 3 .  S. W. McGill, Chairman 
Ministers’ COMMITTEE ¢ : . W.M. Anderson, Chairman 
Lapres’ CoMMITTEE . ; : . Mrs. W. M. Woolwine, Chairman 
Srupents’ CoMMITTEE : : . <A. C. Hull, Chairman 


RECEPTION COMMITTEE ; . W. W. Crutchfield, Chairman 


APPENDIX C 
STATISTICS OF THE CONVENTION 


Student Delegates 4 Z - 3090 
Presidents and Faculty Members of Educational Institutions A 5 320 
Out-of-College Volunteers and Missionaries Under Appointment 
Fraternal Delegates . : 4 6 
Officers of National and State Young People’s Movements i i 24 
Secretaries of Young Women’s Christian Associations : 3 3 38 - 
Secretaries of Young Men’s Christian Associations 72 
Secretaries and Other Represea ates of c Possiey Boards and Soci- 
eties : : : : - : 153 
Foreign Missionaries (26 countries) A : . A ‘ : : 156 
Editors and Press Representatives - : 5 A ; 62 
Speakers é 60 
Executive Committee and Secretaries of the Student Volunteer Move- 
ment ; ‘ ! : : ; f : 3 15 
Officers of the Convention A ; : : ‘ : ; , 41 
Guests and Special Delegates . i - z : ‘ : : 227 
4346 
Deduct for Delegates Counted more than Once ’ : ! III 
Total Delegates : : ‘ 2 3 A : >) 4235 
Total Number Institutions Represented . % z : - - 716 


684 


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INDEX 


When a letter or letters follow a page numeral, they approximately indicate the part 
means that the reference is found on the 


“en? 


u 
ce” on the third quarter, and “ap on the © 


of the page referred to. Thus, ‘‘a’’ 


ter of the page, “b” on the second quarter, 


lower quarter of the page. 


A 
Abolition of old form of examinations in 
China, 21ocd. b 
Aborigines of China, 340bc; of Mexico and 
South America, 420c. 
Abraham, 179b. 
Abyssinia, 288d. 
Achievements of missions, 617ab. 
Acts and missions, the Book of, 585d, 586a. 
Adiaphora, 65c. 


Admiral, concerning missionaries, testi- 
mony of a British, 21sa. end bi. 
“Adveniat Regnum Tuum,” Scandinavian 


Volunteer organ, 69d. 

Adventures of a missionary, 291-296. 

Advertising, value of religious, s96cd. 

Aighanistan’s Moslems, 462c. 

Africa: Opportunity for work in, 203-209; 
missionary work in, 287-305; outlet 
for the poor of Scotland, 290d; Dr. Shep- 
pard’s characterization of, 291d; Islam in, 
458-461. By eae 

African: languages deficient in words for 
love, go0c; superstition, 207¢cd; women’s 
condition, 256cd; characteristics of, 289cd; 
types of, 30zabcd. 

Aga Khan and education, 455cd. 

Agganita of Buddhism, 327a. 

Aglipayan Church, 202c. 

Ahoms, 310c. 

Aim of missionary, 123d, 124a; of woman’s 
missionary work, 265cd. 

Albania, missions in, 449abc. 

Albanian’s appeal to American Board, 442d, 
443ab. 

Albany church and prayer for missions, 
359d, 360a. 

Alexander, A. J. A. Address on “The 
Layman’s Part in Furthering the Finan- 
cial Support of Missions,’’ 630-633; Lay- 
men should study fields and needs, 630, 
631; if able, should support missiona- 
ries, 631; correspondence with those on 
field, 631; an aid to prayer for missiona- 
Ties, 632; providing a missionary’s sal- 
ary, 632; sharing missionary’s salary, 632. 


Alexander, Archbishop, poem quoted, 
184ab, 282b. he 
Alexandria Seminary’s missionary gradu- 


ates, 551cd; secret of missionary spirit, 


552ab. 

Aligarh College ideals, as5scd. 

Allen in Korea, Dr., 504a, 516b. 

Alphabet in Africa, teaching the, 294d. 

Am I my sister’s keeper? 256-259. 

Ambition: to make the most of life, 252ab; 
wrong ambitions to be sacrificed, 255b; 
surrendered to God, 26rbc. 

Ameer Ali quoted, 454bc. 

Ament, Dr., 248a. 

American and Canadian Volunteer Move- 
ment, 7ob. 

American Bible Society in Japan, 402, 403; 
securing a contribution for, 611ab. 


688 


er quar- 


American Board: work in West Central 
Africa, 298, 299; in Ceylon, La oom 

American Catholics approve rotestant 
work in Philippines, 428d. 

American Christians’ opportunity in Latin 


America, 436d, 437a. __ 2 
American College for Girls, Constantino- 
ple, 450a 


American Tract Society, 611ac. 

Ancestors, rude notions of propriety among 
our, 115d, 116ab. 

Anderson, W. B. Address on “Signs of 
Spiritual Awakening in India,” 367-370; 

ew Vision of God, 367, 368; great tide 

of prayer, 368; native Church convicted 
of sin, p°2. 369; presence of the Spirit 
in the Indian Church, 369, 370; relation 
of American Church and volunteers to, 
369, 370. 

Andover Seminary, 548c. 

Animists in India, 381d; illiterate, 524d. 

“Anno Domini,” a painting typical of the 
Far East, 215b. 

Annotated bibliography of missionary 
books: See Appendix A, Bibliography. 

Anti-foreign spirit in South China, 338c. 

Antiquated missionary literature, 169c. 

Aos, the, 3124. 

Apathy at home discouraging, missionary, 


156be. 

Apologetic literature for Mohammedans, 
2224. 

Apologetics aided by Movement, 48cd. 

Apostolic conception of the Church, 21a; 
view of non-Christian religions, 87d. 

Appeal: of China’s women, 347-350; of In- 
dia, 385-388; of Mohamedan to American 
Board, 442d, 443ab. 

Appeal to life, “Chings, 362, 363. 

Aptitude insufficient, 583a. 

Arab slave-dealers, 256d. 

Arabia. See Zwemer, Mrs. S. M. 

Arabian missions, history of, 465be. 

Archbishop of Canterbury quoted, 53a. 

Argentine Republic, 2orb. 

Argument for student giving, 567he. 

Armory, seminary should be candidate’s, 
549d, 550a. 

Armstrong, General, 645d. __ en 

Army officers in Brazil active Christians, 


432b. 
Arthington, Robert, 312d. és 
Articles helpful to missions, kind of, 591- 


595- 
Arupa of Buddhism, 327b. 
Aryan race, 310¢. 
“Ascent Through Christ’ quoted, 98cd. 
Ashanti, soldiers in, 250d, 251a. 


Asheville Conference, a. 
Assam as a mission field, 309" 13; nature 
of work in, 330b; growth o ristianity 


in, 383a. t 7 yep 
Athletes prominent in missions, 73d. 
At-one-ment, 84d. 


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INDEX 


Attractiveness of love, 229b; of medical 
work, sorcd. 

Augustine: ae 6b, 7c; prayer of, 7c. 

Australasian Volunteer Movement, 53c. 

Authority of Jesus Christ, supreme, 233- 


240. 

Autonomy soon probable in the Chinese 
Church, 21qa. 

Auxiliaries in mission work, 475d. 

Awakening in India, signs of spiritual, 367- 


eiciah, V. S., 387c- 


B 


Babis in Bagdad, meeting of, 222c. 
Balfour, Premier, 289d. 
Baluchistan’s Moslems, 462c. 
Banyan tree, Mt. Holyoke likened to a, 
571d, 572A. ele 
Baptism the proof of Christianization, 65d. 
Baptist missionary in Philippines, 203a. 
Baptist Missionary Union in Western 
hina, nS 
Barber, B. R. Address on “The Students 
of India,” 190-192; number of Indian stu- 
dents, 190; work anlong them, 190, 191; 
Calcutta students, 191; those in Ceylon, 
191; Christian organization of, 191; estab- 
lishment of native mission society, 
191; revival fires peeping in India, 191, 
192._ Address on “The Educated Moslems 
of India,” 453-458: Number in Bengal, 
453; their present condition, 453, 454; edu- 
cation a strong factor in the work, 454- 
4563 forms of opposition, 456, 457; signs 
of ultimate triumph, 457, 458. 
Barton, J. L. Address on “Intellectual 
Equipment and Continual Growth Indis- 
ensable to Largest, Success in Mission 
ork,” 108-114; Spiritual ualifications 
presupposed, 108; intellectual equipment 
necessary because religion is apprehended 
mentally, 109; makes intellectual demands 
upon the believer who practices it, 109; 
propagation requires intellectuality, 109; 
preacher must know his own religion, 
109-110; must understand needs of those 
to whom he preaches, 110; must know 
their thoughts and beliefs, 110; success- 
ful missionaries, not college graduates, 
no exceptions to rule, 110; ten phases of 
the qed message, III-I13; many- 
sided mind of Jesus, 113; intellectual re- 
uirements demanded by boards, 113, 114; 
d demands only the best, 114. Ad- 
dress on “Islam in the Levant,” 441-443. 
Its extent, 441; Moslem view of Oriental 
Churches, 441; gradual change in this 
view, 441, 442; Christian books, 442; walls 


beginning to crumble, 442; appeal of Al- 
banian Mohammedan, 442, Address 
on “Theological Training Schools in 


Mission Lands,” 533-536: Evolution of 
missionary theological seminaries, 533; 
need for native pastors, 533; must be 
trained by missionaries, 534; high grade 
of graduates, 5343 teaching in these semi- 
maries a test 0 “ss nah ability, 534, 
535; questions asked in classes, 535; a 
comparison, 535, 536; theological train- 
ing for native women, 536; “monkey and 
cat theology,” 536. _ 

Base important in missions, home, 155cd. 

Battak nation, 324d. 

Batticotta Seminary, 318d, 319a. 

Battle of King’s Mountain, 638c. 

Beach, H. P.: Work in the Educational 
Department, 46c; aids young people’s and 
women’s mission study work, ¥ c. Ad- 
dress on “Efficiency is limited and the 
Kingdom is Retarded by Violating Rea- 
sonable Standards of Taste or Propriety,” 
114-122: Mules in a china shop, 113-115; 
postulates concerning propriety, 115; de- 


689 


grading customs of our ancestors, 116; 
violations of propriety in the missionary’s 
home, 116, 117; on the street, 117, 118; 
verbal sins against propriety, 118, 119; 
formal calls, 120; functions and other 
special demands of propriety, 120; offend- 
ing against religious ideas, 120, 121; sug- 
gestions as to avoiding such mistakes, 
121; necessity of sympathy with non- 
Christian peoples, 121; Confucius and 
Paul on propriety, 121, 122, 

Beattie, Dr., quoted, 213¢. 

Beggar woman, a Chinese, s12be. 

Beirut College, 464c, 6314. 

Belgium, King of, 292b. 

a’ essential to missionary success, 
550D. 

Beneficence of missionaries, 22b. 

Benga word for “‘bless,” 118d. 

Bengal: Growth of Christianity in, 383a; 
revivals in, 457d. 

Bengal Missionary Union, rg1c. 

Benson, Archbishop, quoted, 1oc. 

Berlin Academy of Science, charter of, 64d, 


65a. 

Bible: Teachings concerning Christ’s own- 
ership, 29bc; the missionary call, 246cd; 
attractive to Orientals, saat floating in 
Nagasaki harbor, 402d; practically un- 
known in South America, 417d; Persians 
desire to hear the, 444a; Arabian women 
afraid of, 447ab; text-book for training 
evangelists, 486d, 487a; text-book in mis- 
sion institutions, 537d; value in mis- 
sionary training, 581b. 

“Bible a Missionary Book,” Horton’s, 545a. 

Bible classes in Japanese schools, qo4ed. 

ar aed Department’s achievements, 
tab. 

Bible study in the missionary’s prepara- 
tion, 585, 586. 

Bible training schools, conference of, 581- 


586. 
Bible societies in Japan, 402, 403, 406a. 
Pinos as of literature at Nashville Con- 
vention. See Appendix A, Bibliography. 
Biographies of missionaries. See Appendix 
A, Bibliography. 
Births in China, 507c. 
Bishop in Philippines, Catholic, 
Bishop’s testimony concerning 
Mrs., sapd, 
Blackwood, Sir Arthur, 243d, 244a. 
Blantyre Mission, ola. 
Bless, Benga word for, 118d. ; 
Blind groping of non-Christian religions, 


7a. 

Bios, Miss Anna, 570a. 

“Blue Book of issions,” 421b. 

Boards require intellectual candidates, 


», 4908, 
inese, 


113d. 

Body taught by missionaries, care of, 111¢; 
influenced by mind, 106bc. 

Bokhara Moslems, 463a. 

Bolivia, 201b; work in, -435C. 

“Bombay Guardian” quoted, 51d, 52a. 

Bonar’s wife, Dr. Andrew, 127c. 

Bondage of Ja anese women, early, 398c. 

Books for study of Buddhism, 4 7 

Books on missions. See Appendix A, Bib- 


liography. 
Boone, Dr. W. JT ssic. 
Boxer Uprising, 87a, 349cd, 354¢, 355d. 
Boycott of Americans in China, 3% 
em, 456c. 


Boycotting mission schools, Moslem, . 
Brahman’s view of different religions, 


133¢d. 

Broinerd, David, 123a, 125¢. 

Bradt, C. E. Address on “Financial Pos- 
sibilities of a Church,” 606-609; Church 
as a whole rich, 606; if poor, the mis- 
sionary obligation still remains, 606, 607; 
resources practically unlimited, 607; large 
gifts to missions depend on right relation 
to Jesus, 608; God’s law and love, 609. 

Bradwardine quoted, 128bc. 


690 


Brahma Somaj, 98b. 

Brayton, Mr. and Mrs., 315¢. 

Brazil, religion in, 418d. 

Brazilian Indians, 116a; Brazilian Presbyte- 
rian Church, 201b; woman _ convert, 
433abe; women, 425d, 426a. 

Breaches of propriety, 115-122. 

Breadth of ministry aided by mission 
study, 6o4cd. 

Brethren, Society of the, 548c, 

Bridging a river in Civil War, 166d. 

Bridgmias, Dr., a secretary of Embassy, 
140b. 

Bridgman, H. A., remarks in Editors’ Con- 
ference, 7 

Britain’s helpful influence in Africa, zosbe. 

British and Foreign Bible Society, 449d. 

British Central écicn mission work in, 
299°305- : 4 

British vs. American education, 564d, 565a. 

British influence in Central Africa, 303c. 

British Volunteer Union, 53c. 

British universities of missionary origin, 


72d. 

Broad character of woman’s work, 266a. 

Broadus, Dr. John A., quoted, 546d. 

Brockman, F. S., work among young peo- 
ple, soc. 

Bronson, Dr., 311b. 

Brooks, Phillips, view of missions, 49ab; 
Hindu reform movements, 98b. 

Brotherly love taught by missionaries, 111d. 

Brown, A. J. Address on ‘‘The Unpreced- 
ented Opportunity in the Far East,’ 209- 
215; Numbers involved, 209; yaeae 5 
emergence, 209, 210; Korea’s awakening, 
210; progress in China, 210, 211; the Si- 
amese situation, 211; Japanese Church 
demands autonomy, 211; her Christian 
statesmen, 211, 212; missionaries _ still 
greatly needed there, 212; Korean Church 
progress, 212; training of Korean Church, 
212, 213; growth of Chinese Church de- 
spite Boxer Uprising, 213; strategic time 
to influence Chinese Church, 213, 214; 
Buddhist traditions helpful to missions 
in Siam, 214; a time of marvelous oppor- 
tunity, 214; heroism of missionaries at 
the front, 214, 215; the painting ‘‘Anno 
Domini” illustrative of the Far Eastern 
situation, 215. Address on “The Demand 
for Missionary Statesmanship,” 351-356: 
Christian statesmanship defined, 351; 
teachings of history, 351; optimism, 351, 
352; larger significance of events, 352; 
scope of Christian statesmanship, 352; it 
demands an appreciation of the Chinese 
position, 352-354; should discern signs 
of progress, 354; calls for tactful pressin 
of Christian work, 355; calls for hopeful- 
ness, 355. 

Brown, O. E. Address on ‘The Impor- 
tance of Giving Mission Study a Promi- 
nent Place in the Seminary Program,” 
543-545: Without such instruction semi- 
naries do not do their duty to students, 
543; must be part of the regular course, 
544; a special chair of missions, 544, 545; 
should be agitated among alumni and 
friends, 545. 

Bruce, heart of, 464ab. 

Bruce, James, 203d. 

Buddha: Not a moral ideal, 92c; leading 
facts of his life, 325d, 326ab. 

Buddhism: Sterile and unprogressive, 89d, 
goab; view of woman, 95c, 96c; idea of a 
creator, 97a; of Southern Asia, 325-330; 
losing hold on educated Japanese, 4osd; 
inactive in Korea, 411cd, 412a. 

Buddhist monk and his austerities, 182d, 


183a. 
Buddhist tradition helpful to missions, 
214b. 
Bulgaria, condition in, 448d. 


Burma: Judson’s labors in, 131be; col- 
lege in, 191d; missions in, 313-317. 


INDEX 


Burning Bibles in Brazil, 417d. 

Burr, Aaron, 142d. 

Bushido in Japan, 4osd. 

Business of Church is world-wide evangeli- 
zation, 19-25. _ mis 

Business can in* missions, 162c-163a; 
business men_ helpful in mission lands, 
199c-200a; business men, etc., in Africa, 
279d, 290c; business man’s view of mis- 
sions, 623-625. 

Busy missionaries, danger of, 124b. 

Butler, Dr. William, 61o0bce. 


Cc 


ee H. O.. Address on ‘Prospects in 

estern China,” 339-342. Northern pair 
of provinces, 338; southwestern provinces, 
3405 Ssti-chtian, 340; Methodist work, 341; 

ohammedan possibilities, 341; gateway 

to Tibet, 341. 

Cain, 257bc. 

Cairo, a Mohammedan center, 297¢; con- 
vert from Mohammedanism, 466d, 467ab. 

Calculations concerning world’s evangeliza- 
tion, mechanical, 123a. 

Calcutta students, 191b; impure wemen of, 


37ICc. 

Call: To foreign field, ideas concerning, 
246ab; to mission work, 232cd. 

Calls: formal, 120ab; in Persia, 482be. 

Calvary and the non-Christian religions, 


gb. 

Cambridge Inter-Collegiate Christian 
Union, 243-245. ' 

“Cambridge Seven” and their influence, 
8b, 2454. 

Cambridge Uae _ Missionary meet- 
ings, 73bc; Prayer Union, 73c; Christian 


work of professors in, 
Campaign: 

tion needed for young people, 646abc. 
Canadian Methodists in estern China, 


340d. 

Candidates for mission fields increased by 
Movement, number of, 41d, ae 

Candido and Marcelina, story of, 429b, 43ob. 

Cane carrying in China, 118a. 

Cannibalism, t2tc. 

Cantilever bridge theory of Movement, 44d, 


45a. 

“Canterbury Tales,”’ r19¢c. 

Cape Maclear Mission, jord. 

Cape Town, 288bc. . 

Capen, S. B. Address on “The Latent Re- 
sources of the Laymen,”’ 159-167: Failure 
to discover latent resources, 160; great 
missionary ideals a resource, 160; time 
a resource, 160-162; busines training and 
missions, 162, 163; social influence a re- 
source, 163; money and missions, 163-165; 
resource found in union, 165; individual 
effort a resource, x65, 166; ourselves a 
resource, 166, 167. Address on “How the 
Congregational Laymen are Being Enlist- 
ed,”’ 637, 638: Activity of Congregational 
women, 637; organization similar to that 
of political parties, 637; program of meet- 
ings, 637, 638; advantages, 638. Address 
on ‘‘The Need for Student Leadership 
Among Church Young People,” 645, 646: 
Young people apt to be neglecte » 645; 
pastors unable to adequately lead, 645, 
646; student leadership of missionary ed- 
ucation, 646; result of such leadership, 


Caravansary keeper, Mohammedan, 441d. 

Cards used at Nashville, decision, 246cd. 

Care of missionary’s health, 103-108. 2 

Carey, William: Epitaph of, 384c; his li- 
brary, 384c, 605c, 638d. 

Carpenter, African master, 494c. 

Carr, Dr. 5o2b. 

Cartridges, bad consignment to China, 5504. 

Carver, W. O. Address on ‘‘The Monthly 


576-578. ; 
missions a, Les of educa- 


: 


INDEX 


Missionary Day: Its Reasonableness and 
Usefulness in the Seminary,” 546, 547; 
Ideas of seminary and Church, 546; ori- 
gin of the day at Louisville Seminary, 
546; does not prevent other missionary 
instruction, 547; discovers work for stu- 
dents, 547; acquaints them with mis- 
sionaries, 547; and other missionary work 
the denomination, 547; a supplemental 
agency, 547; program, 5 
Casalis an cites to 


Cans in India, 49xb, 
» _530bc. 

Catechism, ode Shorter, 456c. 

Categorical imperative of life, 236b. 

man. See Latin-American 


rench students, 


missionaries 
should not quarrel with it, 429a; led by 
P i ic, 43tabe. 
Cattell, Dr. Frances F. Address on “Wom- 
en’s Itinerating Work,” 510-512: Itiner- 
ating outfit, 510; outside the city walls, 
510; Sunday work, 510, 511; cases treated, 
511; bringing others, §12; the aftermath, 


12. 
Cattle, African women looked upon as, 


507' J 
Causes for volunteering, 43c. ee 
Cemetery in Persia, American missionary, 


1 
Census of India, 382d. 
Centennial of Protestant Missions in China, 


Central Asia, relation of Assam to, 3ogab. 
Central Committee on the United Study of 
Missions, 651a. ‘ 
Cc Provinces, growth of Christianity 


im, 3830. : 
Ceylon: Mission of American Board, 317- 
322; converts resulting from educational 
work, 523c. 
Chairs of missions, 544d, 545bc, s4od. 
Challenge, voicing the missionary, 56sd. 
Chamars, 217d, 218a. 
Chamberlain, W. I. Address on “Some 
og eee oe a 
: aracter of i901 census, 382; 
Row in Madras presidency, 383; in oth- 


er macericnces, ati general conclusions, 

383, 384 Nation: issionary Society, 384; 

its call, 38s. 

Chandra Lila, 372a. 

Chang Chih-tung, $3. 

Character: Foundation of, 127ab; of stu- 
dents affected by Movement, 178b-181a; 

er building in missions, 320b. 

Chaucer quoted, r19c. 

Cheap missions expensive, 208d. 

Chéng-tu, 341b. es 

Childishness of fetishistic religions, gob. 

Children: Relation between missionaries 
and their, 117bc; child and the Sistine 
oe 61d; indian ae and a 

eeper life, 370ab; in India, suffering of, 
373bc; of Latin-America, 425-427; child 
mothers in Turkey, 451c. 

Chili, 2orb. 

China: French and German wrongs to, 
137b; part of United States treaty with, 
137d-138b; American diplomats in, 139ab, 
140a, 141c; Russia’s treaty with, 139¢; 
Britain’s intercourse with, 1996, 140A ; 

erican students’ responsibility for, 
193d; appeals for woman’s help, 78ab; 
need of medicine, 254a; under Japanese 
leadershi ; international difficulties 


with, , saat 


“China and the Chinese” quoted, 87c. 


China Inland Mission, 274cd; in North- 
western China, 340a, 

China shop, mules in, r1sabc. : 

Chinese: in Malaysia, 323d, 324ab; the Chi- 


nese, 343ab; characteristics of, 352d, 


691 


353abc; wronged, p53ed; women in need 
of missionaries, 78b; religions fetishistic, 
gob; students, 192-194; sacred mountain, 
248b; convert, story of, 345d, 346ab; wom- 
en, 347-350; evangelist’s experience, 359b. 

Chinese Moslems, 463b. 

Chota Nagpur, laborers from, 310d, 3114. 

Christ: S ifted a power, 4b; His pres- 
ence, fullness of, 9-15; universally need- 
ed, 23abc; ownership and lordship, 29-36, 
255, 256; attitude toward non-Christian re- 
ligions, 99bed; the Prince of Peace, 145cd; 
hungering, 282cd; the Christ of South 
_American Romanism, 422a. 

Christian, what it means to be a, 8sc. 

Christian civilization not necessarily Chris- 
tian, 86cd; a blot upon Christianity, 86d, 
87a; Christian and non-Christian lands, 
difference between, 88d; Christian com- 
munity in India, 383c, 384b; Christian vir- 
tues, 83c. 

Christian Brethren in Western China, 340d. 

Christian Endeavor Society in Africa, 296d, 
431d, 432a. 

Christian Student Unions of Germany, 71Cc. 

Christianity: the only absolute religion, 81- 
85; the fruitage of Jewish religion, 81c; 
Saati the truth of non-Christian re- 
igions, 88a; eae pap enh pt im- 
parts power to love righteously, » 938; 
respected in South China, 3380; statistics 
of in Japan, 

BF elem praad influence of colleges, 53od, 
5gibe. 

Christians are all obligated to missions, 


24c. 
Christlieb on the German Associations, 76c. 
Christmas gift of West African slave girl, 


354, 36a; “Christus Liberator,” 651c; 
‘Christus Victor,” 651d. 
Church, churches: supreme business is 


evangelization, 19-25; induced to support 
missionaries by semi graduates, 48b; 
in he, evangelizing the Empire, 194d; 
stimulated by Movement, 175¢-178a; de- 
cadent without missionary spirit, 239a; 
in Korea, character of the, 410a, 4o8bc; 
of Brazil, independent native, 432a; con- 
ceptions of the Church, s46bce- object of, 
612d, 613a; developing the missionary in- 
terests of a, 614-619. 

Church Missionary Society: work in Cam- 
bridge, 73bc; its medical department, 
1ogb; instructions to its missionaries, 
125d; in Western China, 340d; origin of 
their medical work, 499c-sooc; study 
course for hospitals, soqd, sosa. 

Church Missionary Union at Cambridge, 


| Co : 
aa t iagaiins study classes, graduations 
in, 655d. 

Church of Scotland’s Blantyre Mission, 


1a. 

«@hurch of the Heavenly Rest,” 18s5be. 

Cities: containing most Mohammedans, 
223a and footnote; of New Testament 
and of modern missions, 184c. 

Citizens, college should make useful, 562d. 

Civil War, volunteering in, 13a-14b. 

Civilization: defined, 83ab; a criterion of 
truth of religions, S6cd, 87a; rooted in 
Christianity, 149ab; relation of newspa- 
pers to, 149d; to be determined by mis- 
sions, 249b; without Christianity in 
Japan, good; helpful to Moslem women, 


Cisims of other | ery g63ab. 

Clark, Mrs. H. G. Address on “Reaching 
Japanese Women,” 398-400: Early bondage 
of these women, 398%. release from physi- 
cal, mental, and religious limitations, 398; 
missionary factors in the change, ; 
some results of mission work, 399; Ja- 

n’s relation to China, 399, 400. 

Cleanliness taught by missionaries, 111b. 

Cleveland Convention utterance, sob, 6so0c. 


692 


Closed countries opened by medicine, sozab. 
Cochran on Mohammedanism, g1ab. 

Code of Manu referred to, 96c. 
Coillard an incentive to French students, 


ic. 

eolcdes oe Re eSuace 

Colleges: interest in missions in, now and 
twenty years ago, 55d-57b; religious life 
of a help to missionary interests, 75d; col- 
lege training and efficiency, 175abc; of 
China, Christian, 192d, 193ab; defined, 
236a; women graduates and missionary 
work, 264-269; and the missionary sup- 
ply, 267cd; in India, Christian, 377cd; in 
mission lands, Christian, 530-533; for the 
people, a product of Christianity, s3obc; 
preaching in, neglects the heart, 565c; 
revivals in, and missions, 575be. 

Collegium Orientale, 66b 

Columba, Saint, 184d. 

“Come Unto Me,” 477a, 485c. 

Comfort-bags for Japanese soldiers, 4o2d, 
403a. 

Comity in the Church, 142c. 

Commercial contact with lower races likely 
to be a curse, 558d. 

Committee of laymen for churches, 640ab. 

Common sense: an argument for medical 
ee, 253cd; and the missionary call, 

ab. 


Peaponplace ministry, how to avoid a, 

jo4be. 

Communion Table and prayer, 103d. 

Comparative opportunities at home and 
abroad, 437cd. 

Compassion of Jesus, 273cd. 

Competitive examinations, Indian Chris- 
tians successful in, 218d. 

Concessions to foreigners in China, 336a. 

Conditions: demand more volunteers, 58ab; 
favorable and unfavorable to missionary 
work in Japan, 396-398a. 

Confederate soldier’s grave, 284a. 

Conferences: influenced by Volunteer 
Watchword, 54d; on missions in educa- 
tional institutions, 56c. 

Confession of inadequacy of non-Christian 
religions, 98ab. 

Confucianism: and human relationships, 
88b; waning in Korea, 98a; losing ground 
in Japan, 4oscd; inactive in Korea, 4rtc. 

Confucius: not a moral ideal, 92c; quoted, 
11gb, 121d, 122a. 

Conger in China, Minister, 139a. 

Congo, experiences of a missionary on the, 
291-296. 

Congregational laymen enlisted for mis- 
sions, 637, 638. 

Congregational life obligated to missions, 
24c; congregational prayer for missions, 
612, 613. 

“Connor, Ralph,” 148b. 

Consecration: required in missionaries, 
114b; of life required, 261d. 
Conservatism of Movement 

volunteering, 41d, 42a. 

Constitution of Bolivia, changes proposed 
in, 434¢c. 

Constitutional government, slow progress 
in establishing, 628cd. — 

“Constraining,” literal sense of, 2312. 

Constraining Love of Christ, 229-233. 

Continental students and the volunteer 
idea, 53b: why so little interested in mis- 
sions, 7obed. 

Continental universities, facts in the mis- 
sionary life of, 64-71. 

Contrast between two Korean 
4ogcd. : 

Contribution to missions: actual and pos- 
sible amounts, 33d, 34a; aggregate from 
denying one’s self little luxuries, 33d, 34a; 
contributing in boyhood, 166c; increase 
with prayer, 613be. 

Convention experiences in India, 369abc. 

Convention: possibilities of Nashville, 3-8; 


concerning 


women, 


INDEX 


organization of, see Appendis B; statis- 
tics of, see Appendix C. 

Conversion: story of a student’s, 247bc, 
278b; what it implies, 255c; of Ko San 
Ye, 314b: 


Converts: of undesirable type, 132b; not 
d, 138a; aided ~ 


e be molested, ae I 
y our prayers, 185a; in 
of, 218cd; a notable Ko 
livia, 434d, 
445bed; among African Moslems, 
a Brazilian “Doctor,” 474b; a Brazilian 
woman, 474d, 475a; a Mohammedan, 484d, 
485abc; winning a Chinese, 487a. 
Co-operation: of churches 
missions, 24d, 25a; aided by Movement, 
52b; of missions in Western China, 340d; 
of denominations in Japan, 395c; of fac- 
ulties in promoting missions, 561-564. 
Coote, Sir Algernon. ‘“‘The Story of the 
Cambridge  Inter-Collegiate istian 
Union,” 243-245: 
Union’s work, 243; reasons leading to its 
organization, 243; the Guild Hall meet- 
ing, 243, 244; representation in Cambridge, 
244; other Unions an outgrowth, 244; 


ndia, strength 
rean, 408ab; in Bo- 


Moody and Sankey at Cambridge, 244, 


245; the message from this Union, 245. 
Coptic Church, missions to the, 298be. 
Corbett, H. Address on “Permanent Fac- 

tors which Make China a Most Inviting 

Field,”’ 342-347: Factors in the country 

itself, 342, 343; in the character of the 

people, 343, 344; its need of Jesus Christ, 

344; its right to the Gospel, » 345; obe- 

dience, 345; searchers after God, 345, 3465 

China open, 346. Address on “The Train- 

ing and Use of Native Evangelists,” 486- 

488; converts, witness bearers, 486; quali- 

fications of the trainer, 486; evangelists 

must be taught the Bible, 486, 487; mis- 
sionary’s preparation, 487; the Holy 

Spirit, 487; teaching them to pray, 487; 

studying Jesus’s sermons, 487; sympathy 

necessary, 488; joy of the work, 488. 
“Core of Hinduism” quoted, 89be. e 
Correctives in religion furnished by Chris- 

tianity, 88b. i 
Correspondence with missionaries helpful 

in missionary giving, 610d, 611a, 631cd. 
Cosmopolitan character of Malaysia, 323d, 


324ac. 

Cost: of being a missionary, 32cd; of win- 
ning converts, 34bc; of missionary ser- 
vice, 269b; of volunteering, 278d. 

Counter-irritant in India, 373d. 

Countries to which volunteers have gone, 
43ab; where Student Federation women 
are found, 76a. 

Crises important in human development, 
179a-180a. 

Criticism: of missionaries in the East, 
131cd; and reformation, 2744, z 
Cross: attractions of, 4b; an affecting mis- 
sionary motive, 74c; the message of, 81d, 
82a; influence upon a volunteer, 248b. 

Cuba, tidings from, 435, 436. 

Cummings, J. E. Address on ‘‘The Bud- 
dhism of Southern Asia,” 325-330: Extent 
of Southern Buddhism, 325; leading 
events in Buddha’s life, 325, 326; North- 
ern and Southern Schools of Buddhism, 
326; thirty-one states of existence, 326, 
327; denial of the soul’s existence, 327; 
Karma, 327; regard for life, 3275 way 
of salvation, 328, 329; pee ly con- 
sidered, 329; popular Buddhism, 329; the 
Buddhist gong, 329. 

Curio collecting helpful to missions, 107d. 

Curriculum, finding room for missions in 
seminary, 550C, 552c. 

Currie, W. T., account of American 
Board’s work in Africa, 298, 299. 

Curtis, W. E., quoted, qard. 

Curzon, Lord, quoted, 220d; 
education, 524ab. 


on Indian 


emanded by — 


4358; persecuted Persian, ; 
ics 9 


Characteristic of the — 


4 


INDEX 


Cushing, Caleb, work in China, 140b. 
Cushing, Dr. J. N., 314a. 


Custom an obstacle to missions in India, 


1 
eeatoms Official in Turkey, 452ab. 
Czar Russia, 221b. 


D 
way opportunities for evangelistic work, 


; David, 180a. 


Dayaks, head-hunting, 324d. 
Dean aids in American treaty-making, r40a. 
Death not to be spoken of in some coun- 


tries, 119d. 
Death of Christ the center of revelation, 


82c. 

Death of Livingstone, Mose 

Death-rate of the non-Christian world, 3od, 
gia. 

Debt-paying results from Protestant teach- 
Ing, 432c. 

Decennial_ Conference appeal, Madras, 

Defection from a religion no necessary ar- 

gument against it, 86he. 

Defenders of the weak, 236b. 

Defense of Islam, Societies for the, 457b. 

Definite prayer aided by personal work, 


4 
Deities, number of Indian, 4ord. 
elay a preventative of war, 144d. 
Delicacy of displacing non-Christian re 
ligions, 110bc; delicate work of mission- 


aries, 1352. _ 
Denby in China, Colonel, 139a. 
Denison University Band, sod. 
Denominationalism minimized 
395¢. 
Denominations’sending out volunteers, 42d. 
Dentistry in Africa, soga. 
Dependence an element of religion, 9sd. 
Depressed classes of India, 386a. 
Destruction of non-Christian religions by 
education, 531c. 
Detained volunteers, opportunity for use- 
fulness, 6socd. = : 
Development of missionary work in Af- 
Tica, 291- 
Development of the race, God's plan for, 


in Japan, 


Devil in a bottle, 433c. ; 
ns, J. B. Address on “The Kind of 

Articles Calculated to do the Most Good 
in Educating and Inspiring the Church,” 
591-595: Must be brief, s91; attractive, 
591, ; informing, 592; truthful, 592, 
593; of present-day interest, 593; picture 
r life, 593, 594; difficulty in securing 
information, 594. ‘ 

ge spirit of professors influential, 

5 

ears of Chinese, Dr. Williams’s, r41b. 

Difference between man’s and woman’s 
work abroad, as og 4 : 

Difficulties of work in Latin-America, 419- 


Difficulty of interesting students in mis- 


sions, 
Diplom: and Christian missions, 136-141. 
Diplomatic missions aided by Judson, 132c. 
Diplomats not to be undervalued by mis- 
sionaries, 136a. ae red 
Diplomat’s view of Christian missions, 131- 
Discouragements in public missionary 
work, 476a. |. 
Discussion in mission work, 492d. 
Diseases: of mission fields. should be 
known, rosa; met with in China, sr1cd; 
in Korea, 517d. E 
Disobedience prevents knowing God’s will, 


Daptisery work, advantages and disad- 
vantages, s5oscd, s5o6a. 


693 


Disqualifications for indety of non-Chris- 
tian religions, supposed, Bcd, 86ab. 

Disraeli quoted, 3b. 

Distributing missionary literature, 171cd. 

“Distribution of Distinctions,” 175, foot- 
note. 

Distribution: of volunteers in the fields, 
43ab; of unreached Moslems, 462c, 463b. 
Division: of territory in Philippines, 2o1ed; 

of Africa, 289b. 
Divorce in Moslem Africa, 461a. 
Doctors for Moslems desirable, d. 
Doctor’s reasons for going to ina, 253. 


254. 
Dodge, William E., 163a. 
Domenech, Abbé, 421c. 
Door, showing men the, 247, 248. 
Doshisha University, s53cd, 189c. 
Doves, missionary likeness to, Mg 
Dowkonnt’s medical institution, Dr., 520a. 
Dress of missionaries, 117d; changing in 
China, 337ab. i! 
Drill-sergeant’s division as to religions, 


142b. 
Drunkenness in Africa, 208a. 
Dublin Inter-Collegiate Christian Union, 


244c. 

Du Chaillu quoted, 375cd. 

erg eking, me 4 
uels a century ago, 142d, 144d. 

Duff Soars, 531d. 

Duff quoted, Dr., 492d. | 

Durand, Sir Henry Mortimer. Address on 
“A Diplomat’s View of Christian Mis- 
sions,” 131-136: Oriental missionaries not 
always spoken well of, 131; Britain and 
America will sustain their missionaries, 
131, 1335 shadows in the picture, 132; 
Sir Mortimer’s father and Judson, 132; 
attainments of missionaries, 133; tolera- 
tion of Orientals, 133; missionary preach- 
ing in mosque, 134; mission Rear Py 
Persia, 134; testimony of converted Mo- 
hammedan, 134; qualifications of success- 
ful missionaries, 135; candidates should 
carefully count the cost, 135; referred to, 


s9ob. 

Durham, Bishop of, 605a. 

Dutch Student Movement, 69a; Govern- 
ment and Moslem missions, 221c; prem- 
ises in Ceylon, 317b. Nap 

Duty: of being a medical missionary, 253d, 
254a; failure to hear voice of, 281c. 

“Dux Christus,” 651c. 

Dwight, H. O., quoted, 94be, 42r1b. 

Dying, Chinese fear of those who are, 


479d. 
Dying words of Adam McCall, 35c. 
Dynamic of civilization, missions the, 151d. 
Dynamo, Convention likened to, sbe. 


‘ 


E 
East India Company aided by Morrison, 


139d. P 

Eastern China, present status in, 336, 337- 

Ecumenical Conference, 629b; and Volun- 
teer Watchword, 54d. 

Eddy, George S., 387b. 

Editor’s advice to a reporter, sord. 

Editors, conference of, 589-600. 

Educated men _ must be familiar with mis- 
sions, 633c; India’s educated men influ- 
enced by heathen wives, » 78a. 

Education: of girls demands women mis- 
sionaries, 77bc; in China, 210d, . 
strategic in Ceylon, 322bc; Buddhism’s 
contribution to, 329¢; as a home-maker 
in Japan, go1abc; problems in Korea, 
4robc; strong factor in Moslem work, 
454d-456b; in non-Christian lands, = 
sgia; defined, 564d; a Persian Mt. Hol- 

ein s69bed. P 

ucational centers in China, 337c. 
Educational changes in Africa, 3o4b. 


694 


Educational Department of the Volunteer 
Movement, 46a-47c. 

“Educational Review,” 175, foot note. 

Educational revolution in China, 336b. 

Educational values of literature to be con- 
sidered, 169d-171b. 

Educational work: Opportunity in West- 
ern China, 341b; in India, 376-378. 

Educationiate: work of missionary, 
526a. 

Educative value of missionary literature, 
167-174. 

Edward VII, 221b. 

Efficiency in missionary service aided by 
regard for propriety, 114-122. 

Eien Missionaries required in Africa, 
208d. 

Egypt: as a mission field, 297abc; a Mos- 
Iem stronghold, 4s59b. 

Egyptian and Jewish temples compared, 
tab. 

Eighteenth century missionary movement, 


zobc. 
“Eightfold Path” of Buddhism, 328b. 
Elementary education in missions, 523-526. 
Elements of religion, three great, 95d. 
Eliot, John, early Indian missionary, 2ob. 
Elisha and the Shunamite’s son, 471ICc. 
Ellison, Canon, quoted, 616ab. 
Elmsley, Dr., soob. 
“Eltheto,” 67b. 
Emperor’s message to soldiers, Japanese, 
34d; donations to Christian institutions, 


525d, 


Dowager of China, 211a, 527¢, 
Encouragements in Moslem work, 457a- 


456a. : 
Endowment of missionary chairs, 545bce. 
Enemies, love for, 229abc. : 
Hagssement an obstacle to volunteering, 
68 


268d. 

Engine without fire, 181cd. 

Engineers on mission fields, 538c. 
English a help to Christianity, teaching of, 
377a; teaching English in Japan, 4o4ab. 
Entertaining: African guests, 295bc; Japa- 

nese, 399bc. 

Erdman, C. R. Address on “Relation of 
the Seminary to the Mission Fields,” 
548-550: Opportunity to secure recruits, 
548, 549; training of candidates, 540; 
should furnish weapons, 550; how to ef- 
fect this, 550. 

Esselstyn, L. F., preaches in a mosque, 
134b. Address on ‘The Moslem Situa- 
tion in Persia,” 443-446: Persia a key to 
India, 443; traveling in, 443, 444; condi- 
tion of women in, 444; mission girls’ 
schools, 445; religious liberty lacking, 445; 
respect for Christian graduates, 445, 446. 
Address on “ Preaching in a Persian 
Mosque,” 482-485: Calling on a Hadji, 
482; reading the Scriptures to the com- 
pany, 482; a secret interview, 483; attend- 
ing worship at the Hadji’s mosque, 483; 
invited to preach, 484; conversion of a 
priest, 485. 

Ethics defined, Christian, 235c. 

European Turkey, work for Moslem women 
in, 448-453. i 
Evangelism, world-wide 
for, soc; defined, 471d. 
Evangelistic work: Duty of emphasizing, 
471-473; among women, 476-478; typical 
result of, 478-481; relations to other forms 
of effort, 488-490; pedagogy aids in, 

582bed. 

Evangelists, training of native, 486-488. 

Evangelization of the World in This Gen- 
eration. See Watchword. 

Evangelization: Main business of the 
Church, 19-25; Chinese students a field 
for, 192b; of the Moslem world, 462-464. 

Evil One not the producer of non-Chris- 
tian religions, Brab. 


campaign called 


INDEX 


Evolution of forward 


movements in 
churches, 629c. 


Exaggerated criticism of missionaries, 
132ab. ; 2 

Examinations in China, change in, 21ocd, 
354¢. 


Example in missionary matters, the pastor 
an, 615d. Mi 5 ses 
“Excelsior,” Scandinavian missionary or- 


gan, 69d. 
Exclusion of Chinese, 353d, 627d. 
Eaxelene medical missionary work, 515d, 
516a. 
Excuses for not being a missionary, 245¢. 
Executive Committee: of the Volunteer 
Movement, 40c; proportion who have 
gone as missionaries, 43d, 44a. 
Exegesis, pastors need missionary, £434. 
Exhibit of Nashville Convention. e Ap- 
pendix A. ny i 
Existence according to Buddhism, thirty- 
one states of, 326c-327b; a curse, 329. 
Expectorating in non-Christian lands, 118cd. 
Expensiveness of Latin-American missions, 
423-4244. P 
Experiences of the past no guide for the 
future, 9c. 
Exterritoriality in Asia, 136c-137a, 627bc. 
“Extra gift’ plan of American Board, 637c. 
Eye case in India, 373be. 
Eye of Jesus, the searching, 232a. 
Ezekiel’s watchman, 281d. 


F 


Faber, quoted, 563a. ete 

Faculty co-operation helpful to missions, 
561-564. 

Failure in missionary 
472d, 4734. 

Fairbairn, Principal, quoted, 454b, 456a. 

Fairness to missions due from mewspa- 
pers, 149d. 

Faith: a factor in Volunteer Movement 
successes, 70d, 71a; how it comes to non- 
Christians, 471d. 3 

“Family clubs’ of Scandinavians, 116b. 

Family worship established in Africa, 206c. 

Family transformed by Christianity, 409d, 
410a. 

Fanaticism of Moslems, 466cd. 

Far East, missionary opportunity in the, 
ek 

Farewell messages from volunteers, 279- 


effort, secret of, 


281. 
Fatherhood of God: superior conception 
of Christianity’s doctrine of, 97b, 262cd. 
Fear of God’s will, 363cd. Dis 
Federation, World’s Student Christian, 


54ab. 

Fellowship an element of religion, 95d. 

Fellow students, work for one’s, 247d. 

Féng-shui disappearing, 337b. : 

Ferguson, Miss A. P., 570: 

Fetishistic religions, weaknesses of, gobc. 

Fever, African, 293a. 

Field of the Volunteer Movement, 4oc. 

Fields, value of the vision of, 282be. 

Filipinos, how reached, 2ord, 202a. 

Final and supreme authority of Jesus 
Christ, 233-240. : 

Financial support of missions by students, 
47cd; financial possibilities of a church, 
606-609; financial support of missions aid- 
ed by laymen, 630-633. 

Finland’s Volunteer Movement, 69d, 70a. 

First Aid a help in missions, ro6a. 

First Presbyterian Church at Wichita, ex- 
perience of, 6o7abd. 

Fish, Secretary of State, estimate of Dr. 
Williams, r41a. 

Fish to be sought, 473d. 

Fisher, 404c. 

Fiske, Fidelia, Persian work of, s569bcd. 

Folk, Governor, 1674. 


INDEX 


Folk-lore song of Southern India, 97d. 
Following the Lamb whithersoever fe go- 


231d. 

Foochow Colle e, revival in, 193b, 337d. 

Food and drink in mission fields, 1osa. 

Forman Christian College and Mohamme- 
dans, axed. 

Forrest, W. M. Address on “Educational 
Work in India,” 376-378: Place of teach- 
ing in Christ’s program, 376; state col- 
leges, 376, 377; relation of religion to 
secular studies, 377; peculiar influence of 
educated men, 377, 378; making Jesus 
king, 378. Address on “Christian Col- 
leges in Mission Lands,” 530-533: Edu- 
cation intended for all, 530; the parent 
of Christianity, 530; mission colleges a 
Epustioni=ing agency, 530, 531; urch 
obligated to found colleges in non-Chris- 
tian centers, 531; lower schools insuffi- 
cient for mission demands, 532; analogy of 
ceeeeroenoual and oe sig i a here, 
532; the Church’s God-given task, 532, 533. 

Forty Wrestlers, The, 252c, 253b. 

Forward Movement Missionary Library, 
173¢. 

Foster, J. W. Address on “The Relation 
of Christian Missions to Diplomacy,’’ 136- 
141: Attitude of Asiatic countries to Oc- 
cidental religion and law, 136; legal ex- 
emptions of Americans, 136; exterritori- 
ality in Japan, 137; in China, 137; con- 
cessions to rench missionaries, 137; 
China’s treaty with the United States of 
1903, 137, 138; property rights in China, 
198 close relation between United States 

iplomats and missionaries, 138; helpful 
diplomats in ieee and China, 139; op- 
ortunity for diplomatic service, 139; 

tholic missionaries and China’s treaty 
with Russia, 139; British diplomats aided 
by missionaries, 139, 140; missionaries aid 
American diplomats, 140, 141. Address 
on “The Effect of Missions Upon Inter- 
national Relations,” 626-629: men in 
migsion lands, 626; Dr. S. Wells Will- 
jams, 626; events in China, 626, 627; re- 
cent Shanghai trouble, 627; Chinese not 
intolerant, 628; transformations in China 
must be slow, 628; historic parallels, 628, 


629. 

Fox, J. Address on “Work of the Ameri- 
can Bible Society in ‘ers 402, 403: 
The floating Bible, 402; Bibles and the 
soldiers, 402, 403; letters of thanks, 403; 
the blind soldier,’ 403. 

France and Moslems, 221b. 

Francke, Professor: Leader of the Ger- 
man missionary movement, 6s5bc; relation 
to the Danish movement, 6sabc. 

Fraser, D.: Aids Volunteer Movement of 
South Africa and Europe, 530; influence 
of Keswick upon, 74d. Address on Spir- 
itual Prerequisites for the Persuasive Pre- 
sentation of Christ,” 122-128: God’s pres- 
ence in Jesus’ life, 122; phonographic 

spels and the spiritual missionary, 123; 
the Scotch Church crisis, 123; continue 
fellowship with God essential for mis- 
sionary success, 123, 124; objection of “‘no 
time,” 124; time must be taken to culti- 
vate friendship of Christ, 124; incidents 
in lives of Hudson Taylor and Dr. Laws, 
125; lesson of Welsh revival, 125; mis- 
sion fields possible scenes of spiritual 
tragedy, 125, 126; enry Martyn and 
Jesus, 126; successful missionaries are 
reflections of Christ, 126; fellowship win 

essential in the building up of true 
character, 127; McCheyne, 127; seekin 
God for what He is in Himself, 128. Ad- 
dress on “The Opportunity in Pagan Af- 
rica,”’ 203-209; Geographical difficulties be- 
ing overcome, 203, 204; anarchy diminish- 
ing, 204, 205; fever less deadly, 205, 206; 
Opposition of evil governments, 206; the 


695 


liquor traffic, 206, 207; opposition of Mo- 
hammedanism, 207; superstition a foe, 
207; African sensuality, 207, 208; intem- 
perance, 208; Africa needs strong mis- 
sions, 208; efficient men demanded, 208, 
209. Address on “Ye Are Not Your 
Own,” 255, 256: Inadequacy of our faith, 
2555 bought by Calvary, 255; place of 
greatest need to be considered, 255; rela- 
tive claims of America and Africa, 256. 
Address on mission work in British Cen- 


tral Africa, 299-305: cost of redeem- 
ing Africa, ; Livingstone’s work, 
299, oo; Universities’ Mission, 300; 
r. tewart’s work in 1; Scotch 


neg lye work in carly jays, 3o1; at 

ape faclear, 301; types of Africans, 302; 

industrial work, 3}; Portuguese opposi- 

tion, sag Pig ritish influence, 303; 
changes effected, 303, 304; religious trans- 
formation, 304; work remaining to be 
done, 305; kind of workers needed, jos. 

Address on ‘Principles Underlying Evan- 
gelistic Missions,” 493-495: Christ affects 
the whole life of man, 493; phibosepy 
and education insufficient, 493; evangel- 
istic work does not prevent other effort, 
94; master carpenter in Africa, 494; 
’aul’s emphasis of evangelism, 494, 495; 
the daily opporttinities, 495. 

French rotestants and missions, 69b; 
French Student Movement, 69b; French 
Catholics in China, 137b. : 

Fisioue IV of Denmark and missions, 


Free literature harmful, 171¢. 

“Freshmen’s term,” work in Cambridge, 
England, 244¢. 

Miss L. E. Address on “‘Woman’s 
Work in Korea,”’ 408-410; Korean wom- 
an’s life, 408, 409; Christian transforma- 
tion, 409; a contrast, 409; effect on fam- 
ily life, 409, 410; methods of work, 410; 
embarrassment of success, 410. 

Friendship of nations aided by student 
brotherhood, 145a. 

Fries, K. Address on “Some Facts in the 
Missionary Life of Continental Universi- 
ties,” 64-71; Leibnitz’s missionary 
scheme, 64, 65; Francke, a pioneer in 
missions, 65, 66; fundamental principles 
of the Pietists, 65; their views as to the 
Adiaphora, 65; missionary obligation of 
civil authorities, 65; Frederick IV and 
missions, 66; pioneer missionaries to In- 
dia, 66; rationalism and missions, 66; 
German Missionary Association, 67; 
Christlieb’s statement of the situation, 
67; influence of Liverpool Conference on 
German students, 67, 68; influence of 
Cambridge Seven and the Wilders, 68; 
Dutch Student Movement formed, 69; 
French Student Movement formed, 69; 
Norway students and missions, 69, 70; 
reasons for the small number of German 
volunteers, 70. Address on “The Plente- 
ous Harvest and Prayer,” 273-275: Many- 
sidedness of Jesus’ ministry, 273; His 
compassion, 274; reasonableness of prayer 
for missions, 274; results, 274; Jesus’ 
prayer for His disciples, 275; serpents and 
doves, 275; prayer and work, 275. 

Fu-chou revival, 193b, 337d. 

Fuel, missionary literature as, 170bc. 

Fugitive from God, 256-259, passim. 

Fullness: of the presence of Christ, 9-15; 
of God, address on, at Keswick, 358bc. 

Fulton, Dr. Albert, rene 213d. 

Funston, Bishop, ssid. | 

Furthering, missionary interests in Pres- 
byteries, 630b. 


G 


Gailey, R. R. Address on “The Students 
of China,”’ 192-194: A field for evangeli- 


* 696 


zation, 192; the Literati, 192; China’s new 
students, 192; those in Christian colleges, 
192, 193; demand for workers among, a 
test, 193; our responsibility for, 193. Ad- 
dress on ‘“‘The Present Status in China, 
Especially in the North,” 335, 336; Old 
China, 335; recent political changes, 335; 
development of patriotism, 335; reform 
movement, 335, 336; foreign concessions, 
336; educational revolution, 336; the Mor- 
rison Centennial, 336; our duty, 336. 

Gailor, Bishop T. F. Address on “‘Chris- 
tianity the only Absolute Religion,’’ 81- 
85: Egyptian and Jewish temples com- 

ared, 81; pre-eminence of Jewish Re- 
igion, 81; relation of the Cross to man- 
kind, 81, 82; John 3:16 central in the 
Bible, 82; triumphant life of Jesus the 
climacteric epoch in human history, 82; 
Christian language a necessity to oppo- 
nents of Christianity, 83; seven princi- 
ples of human civilization, 83; Christian 
virtues, 83; absoluteness of Christianity 
proved by personal experience, 83, 84; by 
purpose of Christ’s death, 84; by its con- 
straining power, 84; Christianity absolute 
because the revelation of God, 84, 85; 
whole of Christianity defined, 85. 

Gambling in Siam, 2rtc. 

Garibaldi quoted, 447d. 

Garo work, 311bc. 

Gautama, 325d, 326ab. 

Gavel from Japan’s student volunteers, 189b. 

Genesis I a model of concise writing, 591d. 

Geography of missions not known, 168c. 

Geographical difficulties in Africa, 203d- 
204¢. 

George, Henry, quoted, 2372. 

German aphorism, 6a; German Student 
Volunteer Missionary Union Conferences, 
68d; German Students’ Christian Alli- 
ance, 71b; German students, greetings 
from, 71, 72; not interested in missions, 
reasons therefor, 71c; German women 
students and missions, 71d; German en- 
croachment in China, 137b; German idea 
of theological education, 546b. 

Germans in Brazil, 421a. 

Gesturing in missionary addresses, 118bc. 

Giddings, Professor, quoted, 564a. 

Girls’ schools in China, native, 348a. 

Girls’ magazine in Shanghai, 529a. 


Giving: in Korean churches, 412d; plan 
adopted at Mercersburg Academy, 
566bcd; possibilities of single churches, 
606-612; Scotch methods of, 618be. 


Glenn, Miss L. Address on ‘‘The Call 
from the Women and Children of Latin- 
America,” 425-427: Not the appeal of 
one but of many women, 425; their con- 
dition in Brazil, 425, 426; religious views, 
426; mothers strategic in community, 426, 
427; appeal, 427. 

“Glory Kindergarten,” 537b. 

God sought for His own _ sake, 128bc; 
known by Hindus, 216c; Christian ideas 
of, 262bed. 

Gods: of Egypt, 81a; of Hinduism infe- 
rior to men, 92c. 

Goethe criticised by Theodore Parker, 236a. 

Gong of Buddhists, 329d. 

Good in non-Christian religions, 87d, 88a. 

Good works taught by missionaries, 1124. 

- Goodwin quoted, 128b. 

Gordon, Dr. A. J., quoted, 30c, 173d, r74a. 

Gordon, Chinese, a maker of the Soudan, 
1zbc; his monument, 237a. 

Gordon, Maxwell, 224d. 

Goucher, Dr. J. F., quoted, 34b. Address 
on “The Strategic Importance of the 
Student Volunteer Movement to the 
World’s Evangelization,” 174-181: Strate- 
gic in its relation to missionary forces 
on the field, 174, 175; to missionary spirit 
of Church at home, 175-178; to the per- 
sonal character of students, 178-181. 


INDEX 


Government opposition in Africa, 206be; 
government attitude toward _ missions, 
290a; government colleges in India, 376d, 


3774. 

Gospel: power of the, 359ab; eagerly re- 
ceived in Korea, q11be. 

Gracey, Dr. J. T., quoted, 209c. 

Graduates, outlet for missionary activities 
of Christian, 643d. 

Greco-Roman world’s 
Christianity, 560a. 

Gratitude of Chinese women converts, 478a. 

Great commission binding on pastors, 
603bc. 

Great Easterns in mill ponds, 604b. 

Great men needed for large enterprises, 


contribution to 


234cd, 

Greatness: of man depenitent upon his pur- 
poses, s61c; of St. Paul, 604a. 

Greeks desire to see Jesus, 11d, 180b. 

Green, Dr. , referred to, 11c. 

Greenman, A. W. Address on ‘‘Practical 
Difficulties in Answering the Call from 
Latin-America,”’ 419-424: Magnitude of 
the work, 419; distribution of population, 
420; urban population, 420; Indians, 420, 
421; Paganism, 421; mingling of Pagan- 
ism and Christianity, 421, 422; corrupt 
priesthood, 422; corrupt Catholicism not 
understood at home, 422, 423; love of pa- 
geantry, 423; progress notwithstanding, 
423; greater expensiveness of mission 
work, 423, 424; failure of Romanism, 424; 
success in Latin-America, 

Greetings from the students of Germany, 


71, 72. 

Grenfell, Dr., referred to, 582d. 

Grierson, R. Address on ‘Medical Mis- 
sions in Korea,’ 515-518: Medical mis- 
sionary should confine himself to medi- 
cine, 515, 516; Korea opened by surgery, 
516; hospitals wanting until recently, 516; 
pernicious influence of National Hospital, 
517; evangelistic success prevented good 
medical work, 517; medicine not needed 
as an attraction, 517; loss of life conse- 
quent on neglect, 517, 518; recent hos- 
pitals, 518. 

Griswold, Miss F. E. Address on “The 
Importance of Japan’s Homes,” 400-402: 
Un-Christian civilization of Japan, 400; 
Christian homes Japan’s great lack, 400, 
401; schools a help toward supplying lack, 
401; kindergartens, 401; evangelistic 
work as an aid, 401; Christian Associa- 
tions, 401, 402; qualifications of those who 
can aid Japan, 402. 

Groenendyke, ev. Ellen. Address on 
“Medical Work Among Women,” 506-509: 
Woman fundamental in society, 506; 
women doctors insufficient in number, 
506, 507; male doctors cannot gain ready 
entrance to women’s homes, 507, 508; 
pain destroys prejudice, 508; work in Per- 
sia, 508, 509; preaching at a post mortem 
examination, 509; dearth of doctors in 
Africa, 509. 

Groping after truth, 412a. 

Gulick, Mrs. Alice Gordon, work in Spain, 
570¢, i 

Gulick, Dr., quoted, 394b. 

Gundert: “Greetings from the Students of 
Germany,” 71, 72; represents German 
Students’ Christian Alliance, 71; reasons 
for small membership, 71; what it is ac- 
complishing, 71; Conference at Halle, 71; 
Unity between it and other Volunteer 
Movements, 72. 

Giitzlaff aids British diplomats, 140a. 


H 
Haas, C. H. Address on “fA Doctor’s Rea- 


sons for Going to China,” 253, 254: The 
dictate of common sense, 253; a_dictate 


INDEX 


of common duty, 253, 254; a unique, un- 
measured privilege, 254. 
ji, story of a Persian, 482-484. 
ey, Erof., = 
Hadley, m, 23 
d, F. P. Address on “The Educa- 
tive Value of Missionary Literature,’’ 
ale Need for Soococtang education, 
168-169; literature requisite for this, 169; 
its preparation should receive highest con- 
sideration, 169-171; wisdom needed for its 
istribution and use, 171, 172; concrete 
facts of missions should be presented, 
172-174. : 
Convention, 143c. 
truths an obstacle in missions, 88cd. 
Hall, Dr. C. C., quoted, sid, 52a. 
Halle: Orphanage of Francke, 65b; Volun- 
teer Conference, 71d. 
Hamilton, Alexander, 142d. 
Harford, Dr. C. F., rosd. 7 
= +s, Tee cacy on “Bible rae 
e issio s Preparation,"’ 58s, - 
Bible itself too little studied, 585; meth- 
ods, 585; New Testament and missions, 
; reward of Bible study, 586. 
arris, Townsend, in Japan, 1392. 
Hartford layman an authority on missions, 


633b. 
Hartzell, J. C. “General Survey of Afri- 
can Fields and of Methodist Work,”’ 287- 
a: Size of Africa, 287; river systems, 
, 288; wealth, 288; commerce, 288; Pow- 
ers in, ‘a. aro territory, : Fes 
population, ; duty to evangelize Ti- 
cans, 289; Methodist work in, 289, 290; 
work of other denominations, 290; 
needed, 290; vision of Africa’s 


291. 

Harvard: influenced by Toronto Conven- 
tion, sc; Harvard Mission, 48a; Harvard 
sermon, 160b. 

Hastings, R. C. Address on “The Ceylon 
Mission of the American Board,” 317-322; 
Aim of mission, 317; historical sketch, 
317, 318; its effect on India, 318; educa- 
tio: work, 318, 319; medical efforts, 319; 
publication, 319, 320; untabulated results, 
320; self-support and self-propagation, 320, 
321; by-products of the mission, 321; dis- 
couraging features, 321, 322; Ceylon’s 


rayer 
uture, 


n » 322. 
Hawaiian Church evolution, 533bc. 
Hayeesck: braces’ Mecti at 
a er Meeting, , 142d. 
Health: meen for paeicney societies, 
ogc; of the missionary, 103-108. 
Heart of man a creation of God, 82b. 
Heart of the Sacred Cross of Jesus, 431d. 
Hearts, reaching African, 294d. 
Heathen obliged to use ristian truth, 
Hell: two conceptions of, 249cd; of Bud- 


dhism, 

Helm, V. W. “Greetings from the League 

of Student Volunteers in Japan,” 189-190: 

Its membership, 189; — Neesima, 

189; Two Hundred and Three Meter Hill, 

190. Address on “The Students of Ja- 

pan,” 194-196: Destiny of Japan depend- 

ent upon, 194; Christian Associations 
among them, 194; er Church _as- 
suming the responsibility for evangeliza- 
tion, 194, 195; Student Association men 

the oe ed of Christian workers, 195; 

Japan’s relation to the Orient, 190, 195, 

196. ddress on “The Opportunity for 
eachers’ in J apence Government 

Schools,” 403-405: The beginnings, 403; 

present scheme, 404; Bible class opportu- 

nities, 

Gendetn a Address on “The Pastor 
a Student of Missions,” 603-605: The 
great commission suggests this, 603; con- 

tional prayer life demands it, 603, 
; faises ministry from the common- 


697 


place, 604; essential for a broadening min- 
istry, 604; results in missionary recruits, 
604, 605; an aid to those at the front, 


5. 

Heroism: of missionaries at the front, 214d, 
215a; fostered by mission study, 634a. 

“Hibbert Journal” quoted, 4o0c, 454c. 

Hibernian Church Missionary Society, 243a. 

Hicks, H. W. Address on “Co-operation 
Between Students and the Young People 
of the Churches,” 643-645: uch co- 
operation would inspire, i + other rea- 
sons for co-operation, 643, ; organiza- 
tions interested in missions, 644; text- 
books of the Movement, 644, 645. 

High school boys warned not to study 
medicine, 253d. 

Highlands of gcthe goob. 

Hill, Dr. J. H., ss51c. 

Hill tribes of Burma, 313d. 

Hills, lifting up the eyes to, 283cd. 

Hindrances to spiritual power, 36ocd. 

Hindu: gods not equal to men, g2c; mind, 
characteristic of, ; women, 256d; wom- 
an’s gift of her child to the god, 372ab. 

Hinduism: on God, 88&b; immortality, 
89abc; number of its gods, 96d; affected 
by Christianity, 98c; revival of, 321bc. 

Hippopotamus story, 293ab. 

ay oe may God’s plans, teachings 
of, 351cd. 

Hoar, Senator, quoted, 160bc. 

Hobbies valuable for missionaries, 107d; 
danger of making missions a, 615¢. 

Holiness: in God essential to holiness of 
man, 93a; and characterized, 


235cd. 

Holland: Student Christian Federation 
meeting, 76bc; Holland’s Student Mis- 
sionary Association, 76b. 
oly Spirit: His office, 22d; prominent 
factor in the British Volunteer Union’s 
work, 72c, 74c; essential for evangelists, 


7b. 

Home base a key to foreign missionary 
success, 153-185. 

Home mission work, appeal of, 256a. 

Home missions in South China, 324b. 

Home ties, 268d. 

Home vs. forei work for women, 266ab. 

Homeland of the Church, 23a. 

Homes of Japan, importance of the, 400 


402. 

Hong Ye, story of, 479c-481d. 

Honor roll, 276, 277. 

Honorifics in languages, 119d. 

Hope lacking in non-Christian religions, 


97¢. 
Horton's “The Bible a Missionary Book,” 


545a- 

Hospital: operation in New York, 283b; 
cases in India, 373bed, 374ab; Christian 
teaching in Japan, god; case of Persian 
woman, 444d, 445a; spel work in, 447b; 
advantages of, 506b; Korean National, 
516d, 517ab; Korean missionary, 518b. 

Hospitality of Brazilians, 4392. 

Hostility overcome by medical missions, 
so1b, soga. 

Houghton, Lord, quoted, 96a. 

Huguenot Seminary, 570ab. 

— features in missionary work, 147d, 
1 

Hu-nan twenty years ago and now, 313c. 

Hungering Christ, the, 6 : 

Hunt, J. G., “Work of the United Pres- 


results, 298. 
Hunt, W. B. Address on “The Essential 
for Korea’s Uplifting,” 407, 408: Dark- 


— disappearing, . tee na for 
rist - orean example, 8 
Church 5 ok sl A the Bible, 408. 


698 


Hunting in Africa, 292b. 

Husband and wife on mission field, rela- 
tions between, 117ab. 

Huxley quoted, 237b. 

Hsi-an, ina’s old capital, 330d. 

Hypocritical Moslem inquirers, 456d. 


I 


Ibange, 296c. 

Icecream and missions, 34a, 35d. 

Ideals: Power of, 4b; a missionary re- 
source, 160bcd; of Christianity, 234bc; in 
India, Christian, 384ab. 

Idolatry an obstacle in India, 4o1d. 

Idols cast in river in China, 2r1od. 

Ignorance of Moslems in Africa, 459cd. 

Illiteracy: a difficulty in India, 492a; of 
Chinese women, 528c; definition of in Ia- 
dia, 524c. 

Iloilo, work in, 490ab. 

Immigrants lacking, literature for, 611bc. 

Immorality in Japan, 249b, 257a; of Cal- 
cutta women, 371c; pledge against, 4o5a; 
of African Mos ems, 459d, 46o0ab. 

Imperative of life, categorical, 236b. 

Imperial Commission, Chinese, 527c. 

Importance: of Japan’s homes, 400-402; of 
Japan as a mission field, unique, 405, 


oes 5 Ae 
Inadequacy of non-Christian religions, 85- 
100. 
Incidental missionary instruction, 544c. 
Inconclusive thinking, 251-253. | 
Increase in missionary contributions, 639c. 
Independence in Japan, spirit of Christian, 


395d. 

India: idolators, 23b; death-rate, 30d; wom- 

an’s home missionary work, 76d; women 
revent husbands’ conversion, 77d, 78a; 
ohammedanism in, 91a; students of, 190- 

192; women and girls, 218d, 219c; Chris- 

tian Church in, 386c; educated Moslems 

of, 453-458; see also under Assam and 
urma. 

Indian Christian Workers’ Band, rorc. 

Indians: of Brazil, 116a; North American, 
1zsc; of South America and Mexico, 
42ocd, 421a. 

Indirectness of Moslem women’s 
448b. 

Individual responsibility of laymen, 166abc; 
individual work, 238b; individual support 
of missionaries, 610d, 6r11a. 

Indo-Chinese races, 309c. 

Industrial missions in Africa, 209a, 302d, 
303a, 304c; industrial plant, 290a. 

Infanticide in India, 372bc, 388d. 

Infidel literature: lacking in Korea, 411bc; 
used by Indian Moslems, 456d. 

Influence: of Chinese women, 348d, 349a; 
of Christianity in Japan, 393-396; of 
schools, daily, 527d, 528ab; of Christian 
professors, 577d. 

Ingle, Bishop t A., 551d. 

Injudicious missionaries, 133b. 

Inspiring missionary literature meager, 


work, 


gIc. 

Institutions affected by Volunteer Move- 
ment, 41a. 

Instruction possible in hospitals, 
matic, 504d. 

Instructions to early medical missionaries, 


syste- 


4990. - ae 5 

Intellectual: bias and non-Christian relig- 
ions, 85d, 86a; needs of men not met by 
non-Christian religions, 91d; equipment 
essential to missionary success, 108-114; 
developmette fostered by missionaries, 
12b. 

Intemperance, theoretically and practically, 
in Mohammedanism, g4cd. 

Talerceseice for missions demands study, 
03d. 

Intercessory prayer and missions, 181-185. 


INDEX 


Inter-Church Conference on Federation re- 
ferred to, 52d, 62a, 

Inter-Collegiate Christian Union of Cam- 
bridge, England, -245. 

Interdenominational Conference of Wom- 

_ en’s Boards, 652b. 

Interest in missions; now and twenty years 
ago, 55d-57b; lacking, s58cd; awakening 
an, 610bc; maintained by study and pray- 
er, 633, 634; interesting a layman in mis- 
sions, 640b. 

International Comity and the Volunteer 
Movement, 142-145. 

International Institute of Spain, 570c-571c. 

International Law: Dr. Martin’s work for, 
141c; and missions, 626-629. 

International relations aided by newspa- 
pers, 15oab. a 

Interparliamentary Union, r44a. 

Interpretation of Christianity by mission- 
aries, 11ab, 

Interpreting social development a newspa- 
per function, r5od, 151a. 

Inter-Seminary Missionary Alliance, 548c. 

Inventions in China, Western, 338b. 

Investment in missions most profitable, 


34be. 
Irreligious womanhood of Japan dangerous, 


398d. 

Irvine, W. M. Address on “How to In- 
doctrinate Students with the Missionary 
Spirit Before They Enter College,’”’ 564- 
568: Object of education, 564, 565; Eng- 
lish secondary schools, 565; the heart not 
to be neglected, 565; ee forth the 
need for missions, 565; the Mercersburg 
plan, 566; interest taken by the boys, 567; 
arguments employed, 567; death of a 
school boy, 568. 

Islam. See Mohammedanism. 

Ispahan opened by medicine, s5o2b. 

Italians in South America, 42ta. 

Itineration: evangelistic, 473-475; 
work, s5o5b, 510-512. 

Ito, Marquis, quoted, 398d. 


medical 


J 


jee L. W. B., 3138. 

ackson, General, and foreign missions, 
159be. 
acob, 179c. 
affna: Foreign Missionary Society, 191b; 
work in, 317-322; Jaffna College, 319ab. 
ail, singing in a Philippine, 428bc. 
ames, Professor, quoted, 561d. 
apan: See Table of Contents. Source of 

Savant rogress, 96b; opened by Com- 
modore Perry, 209d; influence in Korea 
and China, 406b; transformation of, 628c. 

Japanese: soldiers an example to Chris- 
tians, 34d; religion defective in truth, 
94a; students, 194-196; in China, Chris- 
tian, 195d; women, 257a; reaching them, 
398-400; representatives praying, 2114; 
prestige in China, 338b, 399d, 4ooa. 

Jay, John, treaty of, 143a. 
erome, William Travers, 167a. 
esuits furnished Leibnitz with missionary 
data, 65a. 

Jesus Christ: pre-eminent in the mission- 
ary enterprise, 64b; King in India, 378d, 
537c; essential for the missionary’s life 
and usefulness, 407cd; an illustration of 
soul winning, 583bc. 
ibara, changes in, 436b. 
ob’s question, 184ab. 
ohn 3:16, 263cd. 
onah, 258a. 
ohn, Griffith, quoted, o8cd. 
ones, S. Address on ‘‘Tidings from Cuba,” 
435, 436: Missions aided by United States 
Government, 435; corner-stone laying, 
436; Panama Canal, 436; changes in Ji- 
bara, 436; Christianity’s opportunity, 436. 


: 


INDEX 


with God, 122d. 
e¢ American Medical Asso- 


oshua walkin 


hae The need an 
357, 3, 


Kerr, Dr. J. G. 


Keswick: and its influence on the British 
Movement, 8c; Ramabai at, 381c. 
Key to the missionary situation, pastor the, 


616a. 
Khartum and General Gordon, 12c. 
Khasi Mission, 312b. 
Khasi Hills, revival in, 381a. 
Kindergarten: helping Japanese mothers, 


p74, 398a; in Japan, 4go1c; preparation 
for work, 536d, 537b. 
ing, H. ¢. “Address on “The Reasonable- 


ness of Expecting the Co-operation of a 
University Faculty in act ge | or Fos- 
tering the Missionary Spirit,” 561-564: Co- 
operation due to missions because of edu- 
cative value, 561; missions displace the 
self-centered spirit, 561; prevent smother- 
ing of highest interests, 562, 563; train 
to social consciousness and efficiency, 563, 
564; aid in world conquest by its great- 
est personality, 564; quoted, 106d, 107a. 

Hing om of God without boundaries, 255d. 
pli 


uoted, 396b. 

Kipp, Bisho ssid. 

Kissing in frica, 117b. 

Kitchener, rd, 461c. 

Kiushiu, work in, sosabe. : 

Knight, E. H. Address on “Necessity for 
the Pedago ical Training of Missionary 
Candidates,” 581-583: Essentials for the 
-missionary’s equipment, 581; trained 
teachers especially desired, 581; training 
needed at home also, 581, 582; training 
of native workers demands this knowl- 
edge, 582; helpful in evangelistic work, 
582; religious pedago especially desir- 
able, 583; example of Jesus, 583. 

Knowle ge: requisite to missionary conse- 
eration, 3oab; of the body essential to 
missionaries, 1oqc; of missions not suffi- 
cient to create genuine interest, 172d; 
of God among lower races, 216c; of mis- 
sions a help to giving, s84ab. 

Konde, the, 302b. 

Kongo Free State, 206c. : 

Korea: religion of, childish, 90b; begin- 
ning of missions in, 21oab; training 
classes in, 212d, 213a; essential for, 407, 
408; woman’s work in, 408-410; medical 
missions in, 515-518. 

Koran: and polygamy, 95c;_not translated 
by Moslems, 221c; and Christian Scrip- 
tures, 454a; sanctions license and liberty, 
454¢; permits four legal wives, 460d. 

Ko San Ye, 313-317 passim. 


Krishna’s view of falsehood, 93d. 
Kwei-chou, 340b. 


Kyoto, an experience in, 624b. 
Kyrias, Mr. G., 449b. 


L 


Labrador, work in, s82cd: 

Ladders, story of the two, 426bc. 

Latlamme, H. F. Address on “Mass Move- 
ments in India,” 379-382: Reinforcements 
needed because of, 379; pastoral oversight 
essential, 379, 380; centers of mass move- 
ments, 380; other less important centers, 
380, 381; Ramabai’s work, 381; Animists, 
81; Madras Conference appeal, 382. Ad- 
ress on “‘Methods in Evangelistic Work,” 
490-492: Missionary candidates should be 
soul winners, 490, 491; the problem, 491; 
six obstacles in India, 491, 492; how to 
overcome them, 492; specific methods, 
492; Dr. Duff’s saying, 492. Address on 
“Elementary Education in Mission 
Work,” 523-526: India’s missionary force, 
523; most workers have to do with ele- 
mentary education, 5233 need of this work, 
23, 524; lack of schools, 524; Madras 
residency statistics, 524, 525; revivals 
and lower education, 525; speaker’s con- 
nection with Indian schools, 525, 526; 
trained Christian men needed, 526. 

Lamb, Charles, quoted, 233c. 

Lambeth Conference and the Watchword, 


544, 55a. 

Lancet opened Korea, 516b. 

Land donations to missions, 290a. 

Language: examinations and ill health, 
106c; attainments of missionaries, 133ab; 
learning in Africa, 294b; facility in, de- 
sirable, 3314. 

Languages: of Assam, 310obe; spoken by 
Moslems, 221c, 222a; an obstacle in Ma- 
laysia, 323¢. 

Lanier quoted, 233c. 

Lankester, Dr, Address on “Care of 
One’s Health a Divine Requirement, and 
the Essentials of Maintaining Physical 
Se 103-108; Missionaries ma- 
chines of God, 103; consequently should 
be cared for, 103; health ruined by over- 
work, 104; missionary societies should 
have a medical examiner, 104; two main 
factors in health, 104; medical training 
of missionary candidates, 104-105; Living- 
stone College, 105; “first aid’”’ instruction 
valuable but insufficient, 106; influence 
of mind over body, 106, 107; language 
examinations and ill-health, 106; lack of 
recreation leads to break-downs, 106; rest 
days essential, 107; recreation in tropical 
countries especially important, 107; value 
of hobbies, 107-108; summary, oF Ad- 
dress on “The Importance of Medical 
Missions,” 499-503: At first the Church 
did not understand this, 499; change of 
sentiment, 499, 500; present belief in med- 
ical missions, 500; medical work over- 
throws hostility, 501; attracts, 501; opens 
distant fields, 502; breaks down supersti- 
tion, 502; exhibits love of Christ, to 
503; nurses almost as influential as - 
tors, 503; demand for such workers, 503. 
Remarks in Editors’ Conference, 598, 599. 

Laos, recent news from, 21qc. 

Lapsley, an African missionary, 291-296, 
passim. 

Latent powers in nature, 159d, 160a; latent 
resources of the laymen, 159-167. 

199203, 


Latin-America, Mission work in, 
417-437. j . 

“Launch out into the deep,” 243-245,, pas- 
sim. 

Lawrence, potent epitaph of, g8sb. 


Laws, Dr., quoted, rasab. 
Lay medicine in Africa, aggcd. 


700 


Laymen: latent missionary resources of, 
159-167; influential in plans for giving, 
610b; part in the missionary enterprise, 
623-640; in the East, opportunity for, 
626b. 

Leaders: from the college element, 3b; in 
India, educated, 377d, 378a. 

Leadership: of pulpit needed, missionary, 
157cd; demanded by India, 387ab; among 
church young people, need for student, 
645, 646; of mission study class, 649d. 


50ab. 

League of Student Volunteers in Japan, 
189, 190. 

Lectures: on health in Church Missionary 
Society’s institutions, 105c; for student 
volunteers, 38oc. 

Lectureships, missionary, 544¢. 

Legend, ancient Jewish, 234d, 235a. 

Leibnitz’s missionary scheme, 64d, 6sab. 

Lenington, R. F. Address on “‘Answers to 
the Call—Some Results,” 430-433: Results 
of thirty years’ work in Brazil, 430; stim- 
ulus to Catholicism, 431; Catholic Bibles, 
431; new translations of, 431; Catholic 
young people’s societies, 431; native 
Church becoming independent, 432; co- 
operation of army officers, 432; debt pay- 
ing, 432; a converted hostess, 433; the 
lost child, 433. Address on “‘Evangelistic 
Itineration,’ 473-475: Teachings of Jesus, 
473; Paul’s method, 474; fruit of itinera- 
tion, 474; sacrifices, 474; its personal re- 
ward, 474, 475. 

Lepers, Chinese, 511d. 

Lessons: from British Volunteer Union, 
72-75; taught the heathen, false, raqcd. 

Levant, Islam in the, 441-443. 

Liberia, 288d, 289a. 

Liberty lacking in Persia, religious, 445bcd. 

Libraries in institutions, missionary, 56bc. 

Liddon, Canon, on prayer, 182bc. 

Lien-chou massacre, 213c. 

Life: of the missionary, 21d, 22a; life pur- 
pose that is abiding, 36d; surrender of 
the, 259-263; laid down, 284ab; held sa- 
cred by Buddhism, animal, 327d; to be 
sacrificed for Moslems, 463d; affected by 
Christ, the whole of, 4o3bc. 

Liquor traffic in Africa, 206d, 207a. 

Literacy: in India, 383b; among Indian 
Moslems, 454d. 

Literary work: in missions, opportunity 
for, 222a; in West Central Africa, 299a. 
Literati of China a mission field, 78b, 192cd. 
Literature: of missions not widely known, 
30ab; educative value of missionary, 167- 
174; prepared for Moslems, 221d; China, 

343b; in the Levant, Christian, 442bc. 

Liverpool Conference and its influence, 67d- 
68c, 69c. 

Living, evangelists to be taught the right 
way of, 488a. 

“Living Link” idea, 610d, 611A. 

eae Estone College and medical training, 
105d. 

Livingstone’s African travels referred to, 
229b, 283a, 299d, 300d, 603b, 623bc; his call 
to the field, oe as a doctor, 508d. 


Livingstonia ission, jora. 

Lloyd, Dr., 551d. 

“Lo, T am with you alway,” 292b, 293c. 
Lockhead, J. L., quoted, 46o0b. 

Lodging house in Singapore, 479c. 

London Mission in Western China, 340d. 
“London Times’ publishes missionary 


news, 598d. 

Lordship of Jesus Christ. 29-36. 

“Lose Hefte,’’ 69a. 

Lost Child, Brazilian Catholics likened to 
a, 433d. 

Love: central place of, in Christianity, 84b; 
lacking in Abaeon religion, 90b; “Love of 
Christ Constraineth Us,” sermon on, 229- 
233; conquering opposition, 429b-430b, 
508be. 


INDEX 


Low castes in India, 217a, 218b. 

Lowrie, Dr. J. W., quoted, 211b. 

Lucas, A. H. Address on “The Montclair 
Plan,” 609-612: Aim of the plan, 609, 610; 
initiating the scheme, 610; Bishop Tho- 
burn’s help through the “living link,” 
610, 611; Tract Society work, 611; re- 
sults, 611, 612; effect on young people, 
612; missionary prayer meeting, 612. 

Luce, H. W. 


oe demand in China, 265c. 
Address on “‘China’s Appeal to Life,” _ 
362, 363: Frederick W. Myers, quoted, 


362; the appealing fact of Christian mis- 
sions, 362; home claims, 363; a late de- 
cisions, for missions, 363; fear of God’s 
will, 363. 
Luebo, coged 
Luering, H. L. E. Address on “Mission 
Work in Malaysia,” 322-325: The field, 
322; Xavier’s work in, 322, 323; socie- 
ties, 323; why Malaysian work is neg- 
lected, 323; a meeting place of the na- 
tions, 323, 324; prominence of Chinese 
church in, 324; efforts for Malaysian 
races, 324; neglected tribes, 324, 325; our 
se 325. Address on “A Typical esult 
of wangelele Work,” 479-481: Preach- 
ing in Singapore, 479; a Chinese dor- 
mitory, 479; sick man cured, ; his 
conversion, 480; becomes a ristian 
worker, 480, 481; his labors in China, 


I. 
Lull, Raymund, 224d. 
Luther’s relation to Christ, 29a. 
“Lux Christi,” 65rb. 
Luxuries and missionary contributions, 33d, 
Ue 632c. sea, oe 
yon, Mary, 568cd, a. 
iene D. Ww first Paueadenat Secretary, 
46c. 


M 


Mabie, Dr. H. C., and his parishioner mis- 
sionaries, 605a. 

Macartney, Lord, Embassy to China, 139d. 

Macaulay quoted, 8gab. 

Macdonald, J. A. Address on “The Secu- 
lar Press and Foreign Missions,” 146- 
151: Function of the newspaper stated, 
146, 147; mission news part of the world- 
survey, 147; missionary news must have 
human features, 147, 148; must be in 
touch with life at home, 148; must bear 
on progress of civilization abroad, 149; 
newspaper men should master missionary 
problems, 149; should report facts fairly, 
149; should advocate justice abroad, 150; 
should intelligently discuss missionary 
problems, 150; should note spiritual fac- 
tors in progress, 150, 151; missions the dy- 
namic of civilization, 151. Address on “How 
to Interest the Secular Newspapers in 
Missions,” 597, 598: Secretaries should 
give them good material, 597; should 
appreciate news value of information re- 
ceived, 598; boards should have a news- 
paper man among their officers, 598; sec- 
retaries should appreciate work of secu- 
lar newspapers, 598. - 

Macfarland, H. B. F. Address on “The 
Relation of the Student Volunteer Move- 
ment to International Conny and Uni- 
versal Peace,”’ 142-145: Introduction, 142; 
the duel a century ago, 142, 143; growth 
of the arbitration idea, 143; early use of 
Supreme Court limited, 143; Interparlia- 
mentary Union, 144; what students can 
do here to aid the cause of peace and 
comity, 144, 145; what they can do abroad, 
1453 rist the bond of peace, 145. 

Machine, body a valuable, 103b. 

Mackay quoted, 207b. 

Mackenzie, Bishop, 3ooc. 

Mackenzie of Tientsin, Dr., 514b. 

Madden, Archdeacon, quoted, 358bc. 


INDEX 


Madeira Islands, 288b, 
Madras: Decennial Co Call is- 


sued ; Mearas gid, 382ab; religion in, 


I 
is reside mad illiterates, s24cd. 
eae =. to get missionary, 
ee oy Charta of the Kingd b 
e igdom, ; 
pepper teachings _poreadlcn we false- 


Making ist known, three ways of, 21c, 


Malarial fever in Africa, 205d. 

Malaysia, mission work in, 322-325. 
Mammon a great enemy to missions, 625ab. 
Manifestation of spiritual power, 3594, 360b. 
pranlcy, G. T. Address on “Valuable Les- 

from the Student Volunteer Mis- 
giouary Union of Great Britain,” 72-75. 
Obedience to the Holy Spirit key to the 
Union’s success, 72; British universities 
of missi origin, 72; begi _— sofa 
Volunteer Union, 73; Mr. dy’s rela- 
tion to S ; impulse from Stanley Smith 
and Stu ee 73; aid received from R. P. 
Wilder, 74; experiences of two of the 
Union’s leaders, 74; Divine communion 
—— 7s-_ Address on “Not Pressed 
but Volunteers,” 245-247: Volun- 
tte an issue not to be avoided, 2453 
= uestion of being called to the mission 
eld, 245, a sign not to be asked 
for, 246. A » all on “Professorial Up- 
anities for Exertin; a Christian and 
issionary Influence,” 576-578: Liver- 
pool Volunteer Convention, 576; result- 
oo 576, 577; cape oar life of 
professors not own by students, 577; 
winning men for ry 5773 seeking for 
missio: recruits, 578. 
Manning — noted, 2374. 
Manu. See cod 
Many-sidedness es Tesus, 113¢ed. 
waters of, 1 
Marcelina and Candido, b-430b. 
Marriage to the gods in India, 371cd. 
Married question in Bolivia, 434d. 
missionaries’ leverage in Japan, 


erence, 


eee, E. Address on “Importance of 


the Study of Missions,” 583, : Jesus’ 
comman 3, 584; ignorance o missions, 
: shoul study for the sake of the 


eathen, oe should study for practical 
ints, 
’s aaa for China, W. A. P., r4rbe. 
Martineau referred to, 563b. 
— Henry, 126ab, 244d, 246ab, 384d, 


M in China: women, 349d, 350a; mar- 
message to his boy, 33b. 

Mary, Mother of Jesus, 233-240, 

i of the Virgin, g2sbec 
movements toward Christianity, 313- 


os > 


Mz: 379-382. 

assacre of Presbyterian missionaries in 
China, 213c. 

Massey, R. K. Address on “The Seminary 
as a Recruiting Ground for Missionary 
Statesmen,” 550-552: Characterization of 
missionary | statesmen, 550, 551; Alexan- 
dria’s missionary craduates, 551; reasons 
for that Seminary’s missionary interest, 


Master and servant, relations between, 117c. 

ll Dr. Calvin, quoted, 2r4a. 

Ma‘ 95%, 273-275; Matthew 19:29, 278c. 

Maya. Bud ha’s mother, 327a. 

Maz bi Sikhs, ave. bt are 

vise quoted, 2 

McBee, S., 

McCall. Allen, dying words, 35c. 

127¢. 

McClure, Mrs. A. Address on “Work for 
the Women of India,’ 370-372: Women 
meeded to lead women, 371; prevalence 


701 


of sin, 371; three varieties of sin speci- 
fied, 371; desire for yy A gee a7 
372; Hindu woman's er god. 
McConaughy, D. A oe pect 63 = 
Northern Presbyterian La nen Sa Do- 
ing,” 638-640. attle of o——- 
tain, 638; rope holding, 638; 
and missions, 639; laymen of Zanesville 
Presbytery, 639; committee of laymen in 
each church, 640. 
McCosh, President, testimony to the Move- 


nent ea F. Address on “Final and 
Supreme Authority of Jesus Chri 233- 
240: Charles Lamb and Lanier on — 
233; “‘Slaves of Jesus —— a333 met 
deeply interest Jesus, is 
great sermon, 234; the aoe ” ideal * — 
great men needed therefor, 234; need of 
the filial accent in Christians, 234, 2353 
character significant in personal life, ; 
holiness defined, 235; humane s irit ni 
ed in college lives, 235, 236; “Love one 
another,” 236; the young ruler’s lost 
chance, 236; the new Tenth of Mark, 
236; law of Christian character, 237; Jesus’ 
social passion, ay: the college student's 
Scripture, 237; ¢ ye therefore perfect,” 
237, 238; fundamental categories of Chris- 
tianity, 238; the future triumph, ; final 
tests, 238; inheriting eternal li 239; 
history’s true goal, 239; what prt 
faith must become, 239; the student's 
pledge and covenant, 240. 

McLaren, Dr. ‘Alueiine quoted, 574d. 

McLaughlin, J. L. Address on “Answer 
to the Call from Latin-America—Meth 
ods,”’ 427-430: A needed vision, 427; story 
of Nicholas Zamora, 428; case of Can- 
dido, 429; love wins the day, 

Medical: training helpful to missionaries, 
togd; colleges of India, Christians in, 
219b; Education, Committee on, 253d; 
se missionary, reasons for being a, 

» 254; work in Ceylon, 319d; op 4 
titles in India, 372-375; schools in India, 
390a, 515b; work in orea, 410b; students 
willing to volunteer, , . 

Medical Missions: See Table of Contents; 
books on, see Appendix A, Bibliography; 
in Burma, 330b; needed in Arabia, 447¢ed; 
the sick in European a 4s1abe: 
helpful in Moslem work, 467b; inadequacy 
of, 472c; in the Philippines, g90abc; case 
of hand treatment, s09c; secondary school 
supports a doctor. <66bed. 

Meem, J. G. Address on “Is There a 
Call to Labor for Latin-America?” 417- 
419: Religious liberty decreed in South 
American Republics, 417; Bible almost 
unknown, 417; Roman Church will always 
remain, 418; dissatisfaction with that 
Church, 418; neglected by a 
418; religious need of Brazil, 418. 

Meetings of Cambridge professors, ae 

Membership: in India, increase of Metho- 
= ig 218c; of Chinese churches, increase 


350¢. 
Mercersburg Academy’s plan of raising 
missionary money, 
Message of missionaries to ‘non-Christians, 
5s9¢. 
Steen from volunteers soon to sail, 279- 


281. 
Methodist Episcopal. Church Missionary 


Society’s missionaries, 174¢; Methodist 
University, Peking, 193a; growth in In- 
pe i” 1905» 218c; wor a Africa, 289d. 

d; work in Western China, 340d, 341a; 


Gaatioecs eas statement of lead- 


ers, 648b, 649b 
Methods of wouire Reg by Ko San 
Ye, gr4cd, 315ad; in Korean woman's 
work, g1oabc; in ‘Latin- ag 427-430; 
in Arabian women's work, 446c, 447ab; 
relation of evangelism to other methods, 


L 


702 INDEX 


472ab; employed in evangelistic work, 
477bc, 490-492; of training native physi- 
clans, 514c-515b; in Bible study, 585c. 

Miao of China, 340be. 

“Middle Kingdom” of Dr. Williams, 141b. 

Milan, Cathedral of, 16o0c. 

Military Department toward Christianity, 
attitude of Japanese, 3o04c. 

Miller, kK. S. Address on “The Unique Im- 
portance of Japan as a Mission Field,” 
405, 406: Educated men usually without 
religion, 405, 406; open doors, 406; strate- 
gic relationship to Korea and China, 406. 

Mills, Samuel J., and his mother, 10d; re- 
ferred to, 384d. 

Mind’s influence upon body, r1o6be. 

ee of Paganism and Romanism, 421d, 
2ab. 

Minieter to the United States, Chinese, 
quoted, 354d. 

Minister’s relation to missionary success, 
155-159. 

Ministerial failure, ae 

Ministry aided by Movement, 42b, 50d. 

“Miracle of Modern Missions,” 4rod. 

Miracle of the loaves and fishes, 607bc. 

Mission bands prominent in the propa- 
ganda, 50d. 

Mission field: a test of saintshi » 125d; re- 
lation of theological seminaries to, 548- 
§59. 

Mission of Christ to us, 4b, sa. 

Mission study fostered by Movement, 44be, 
46a, 47c; in churches, 168d; in theologi- 
cal seminaries, 543-545; text-books for, 
644d, 645ab, 651abc; in Sunday-schools, 
pepe, 656a; among young people, 647- 

50. 

Mission work: a strong international tie, 
5d, Be relationship of departments of, 
76abe. 

Mccroatmies their preaching, 21b; life, 22a: 
beneficence, 22bc; one needed for each 
25,000, 31d, 32a; illustrious examples of, 
11a; deserve strong home base, 158b; and 
African tribes, 2zosab; qualifications in Af- 
Tica, 305d; qualifications needed in Japan, 
400ab, 402b; not accountable for interna- 
tional difficulties, 624bc; an Indian mis- 
sionary family, 623d. 

Missionary: bibliography of literature, see 
Appendix A; educative value of, 167-174; 
societies, birth of the great, 20c; enter- 
prise defined, 21abc; spirit influential in 
all Christian work, 45b; interests in col- 
leges now and twenty years ago con- 
trasted, s5d-57b; coileges, 60d; life of 
Continental universities, 64-71; Magazine 
of Francke, 66c; possibilities of women 
students of world, 75-78; health bureau, 
to4c; graduates from Ohio Wesleyan, 
572d; training schools, conference of, 581- 
586; committee in Montclair church, 611d; 
must know his own religion, 1o9d; should 
study and practice propriety, r21bce; inner 
life a battle, 357c. 

Missionary Day in theological seminaries, 

«p45, 546, 547. 

372ab. 

Missionary Week in Scotland, 617d, 618a. 
issions: co-extensive with mankind, 22d, 
23a; abroad established by universities, 
47d, 48a; as viewed by Christian diplo- 
Mat, 131-136; relation of press to, 146-- 
151; in Latin-America, 199-203; in Pagan: 
Africa, 203-209; to be efficient should be: 

well equipped, 208c; in the Far East, 209-. 

215; in Southern Asia and India, 216-219; 

in the Mohammedan world, 220-225; in 
Burma, 313-317; belated, 346ab; to Mo- 
hammedans, 441-467; to general progress. 
of civilization, relation of, 557¢-558d; and 
international relations, 626-629. 

a traces of Mexico and South America. 
420d. Sy Mia iS i 


7. 
Missionary Meviee of the World” quoted, - 


Moffat, Robert, 239b. i 
Mohammed quoted as to lying, d. ‘ 
Mohammedanism: impotence and inferior- 


ity, 90c, orb; view of liquor drinking, 
94cd; creates a moral desert, 96a; hostile 
to African missions, 207ab; low morality 
in Africa, 207¢; in Egypt, (tay rayer 
call, 297d; spread of, in Asia inor, 
441ab; in Persia 443-446; degrades woman, 
446bc; view of Jesus Christ, eee 
Mohammedans: and Henry Martyn, 125b; 
in Malaysia, 324c; accessible in China, 
341bc; in India, 388d, 389a; educated In- 
dian Moslems, 453-458; distribution of un- 
evangelized, 462c, 463c; conversion of, 
134cd; converted Mollah, 484d, 48s5abc. 


Money and Missions, 163d, 1 

Mongrel speech, evils of, 119b. 

Monks of Iona, 184d. 

“Monkey theology,” 536be. 

Montclair plan as to missions, 609-612, ___ 
Moody, D. L.: influence at Cambridge Uni- 


versity, 73d; and his trustees, 163a; and 
Sankey at Cambridge University, 244d; 
and teachers for Japan, 403d. 


Moore, E. C. Address on “The Import- 


ance of Interesting Our Students in the 
Missionary Enterprise,” 557-561: Missions 
call for best powers of men, 557; relation 
of missions to civilization, 557, 558; con- 
tribution of Greco-Roman world to Chris- 
tianity, 559, 560; the Teutonic contribu- 
tion, 560; contribution of modern non- 
Christian nations, 560; the great task de- 
mands strong men, 561. 
Moorfields Tabernacle, 605c. 


Moral: law the center of Jewish religion, 


81b; moral needs of men not met by 
non-Christian religions, 92a-94d; moral 
chaos of non-Christian religions, 93be. 

Moravian Church missions and their early 
idea, 2ocd. 


“Morning Star,” 3204 


Morning Watch, 44c, 108b. 5 

Morrison, Dr., diplomatic services, 139d; 
referred to, 165a, 336c. 

Morse, R. C., and teachers for Japan, 


04a. 

“Morsel eaten alone,” 282b. - 

Morton, Miss A. R. Address on “Present 
Status in East China,” 336, 337: Region 
included, 336, 337; result ‘of contact with 
foreigners, 337; féng-shui disappearing, 
337; educational status 337; religious con- 
ditions 337. Address on “The Service 
of Women in Educational Missions,” 526- 
529: Empty lives of heathen women, 526, 
527; educational essential to woman’s 
work, 527; influence of women teachers, 
527, 528; Chinese girls’ schools created by 
missionaries 528; non-Christian schools 
increasing there, 529; educators demand- 
ed for college grade work, 529. 

Moses’ fellowship with God, 122d, 

Moslem. See Mohammedan. » 

Mosque, Protestant missionary preaching 

in, 134ab, 482-485. Ty Se 

Mott, i R. Address on “The Possibilities 

of This Convention,” 3-8: Its magnitude, 
3; youthfulness, 3; varied composition, 3; 
prayerful preparation for, 3, 4; platform 
power, 4; central significance, 4; emanci- 
pation and guidance, 4, 5; a place of com- 
missioning, 5; a spiritual dynamo, 5; in- 
ternational Christian unity, 5, 6; relation 
to the world, 6; sins able to defeat these 
possibilities, 6-8; Christ searching for 
men whose hearts are right, 8; power of 
such persons, 8 Report of ecutive 
Committee, “First Two Decades of the 
Volunteer Movement,” 39-64; Movement’s 
forerunners, 39; the student missionary 
situation in 1886, 393 fourfold purpose of 
Movement, 40; field which it cultivates, 
40; President McCosh’s testimony, 40; 
number of institutions touched, 41; work 


INDEX 


of secretaries in institutions, 41; some re- 
sults of their work, 41; increase in num- 
ber volunteering, 42; effect of volunteer- 
upon candidates for ministry, 42; 
number who have gone to the field, 42; 
mumber of boards sending volunteers 
out, 42; distribution among fields, 43; the 
Movement’s influence upon missionary 
candidates, 43; increasing momentum, 43, 
44; effect upon quality of candidates, 44; 
promotion of mission study and the 
prayer life, 44; cantilever bridge illustra- 
tion, 45; missionary spirit imparted to 
students entering other callings, 45; its 
work of missionary education, 45, 46; 
leading text-books, 46; promotion of 
world citizenship, 47; influence upon the- 
ological pee, onary instruction, 
47; aid rendered Young People’s Mission- 
ary Movement, 47; promotion of mission- 
a! giving, 47; support of graduates by 
colleges and seminaries, 48; influence on 
the religious life of students, 48, 49; a 
stimulus to Christian pis 49; rela- 
tion to the formation of the Young Peo- 
ple’s Missionary Movement, 50, 51; influ- 
ence upon the Church, 51; promotion of 
Christian unity and “ge Cape: 52; help- 
ful factor in mission fields, 52; influential 
in extension of Movement in Christian 
lands, 53; on student movements in non- 
Christian lands, 53; relation to the Stu- 
dent Christian Federation, 54; its Watch- 
word, 54, 55; contrasts between the stu- 
dent missionary situation now and twenty 
years ago, 55-57; Movement’s obligation 
to increase number of volunteers, 57, 58; 
should increase its educational work, 58; 
should emphasize quality of candidates, 
59; should stimulate delayed volunteers 
and others in home work, 59; should en- 
—— entrance into the ministry, 59; 
should aid in missionary work of the 
, 60; North American student field 
ripe for missionary harvests, 60; neces- 
sity of an increased staff, 61; increased 
mission study, 61; home conditions fav- 
orable to advance, 61, 62; Movement 
should study the world-field_ afresh, 62; 
should not falter before difficulties, 62; 
should be dominated more by the Watch- 
word, 63; willingness to pay the cost, 
63; crusader spirit called for, 64; exalta- 
tion of Christ essential, 64: Seminary 
lecturer on missions, 549¢; at Cambridge 
University, 576c. 
Mott, Bishop, _ 
Mt. Hermon and the Volunteer Movement, 


t. Holyoke’s service to missions, 568- 


Misr, Sir William, quoted, 220b. 

Mules in a china shop, r1sabc. 

Miller quoted, 97a. 

Mullins, President, peed, 546d. 

Multitude, Jesus feeding the, 6o7bc. 

Municipal government agitation, r62ab. _ 

Murray, Dr. A.: organizes Holland Mis- 
sionary Association, 67b; founds Hugue- 
not Seminary, s7oab. 

Music a help to missions, 492c. 

Myers, F. W., quoted, 362bc. 


N 


N tribes, work for, 311d, 3122. 
agents harbor and the floating Bible, 


Name: of God, how to pronounce, 234d, 
aap: proposed for missionary doctor, 


Nassav, Dr., of Gabun, rrod; quoted, 460d. 
National Missionary Society of India, 378a, 


Waties: chorches, care of, 379cd, 380a; doc- 


793 


tors, training of, SIS51S3 ministry in Cey- 
lon, 318b; workers, their training requires 
knowledge of pedagogy, s82b. 
Natural history and missionaries, r108a. 
Necessity of studying world conditions, 


47a. . a 

Necessity of missions, 

Needs: of the Christian, 11b, 12c; of men 
not met by non-Christian religions, 85, 
100; of Africa, 208c, 209a; of Japan, 212b; 
_of spiritual power, 357% 358b. 

Neesima, a address of, 189cd. 

Negative definition of missions, 21abe. 

Neglect of Latin-America, 418c, 419a. 

Negritos, 324d. 

—— problem in Africa, 289be. 

Nelson's signal, 167¢. 

Nervous condition of missionaries import- 

ant, 106c. 

Neve, Dr. Arthur, 499¢. 

Nevius quoted as to Satan’s power in 
China, 87bc. 

New China, 344ab. 

New creations of Christianity, The, 82d. 

New Guinea cannibals, 23b. 

New Islam, 222d, 456a. 

New message of ristianity, 234b. 

New students of China, 192d. 

New Testament: constantly being written, 
236d; and a Turkish official, 442b; use of 
_by Chinese converts, , 

News value of missionary information, 
597d, s98a. _ : 
Newspapers: and_ missions, 146-151; in 
China, 211a; in Brazil, native Christian, 

432a; men, limitations of, 

Ngoni, the, 3ozacd. 

Niagara Falls illustrates Nashville Con- 
vention, sbc. 

Night of prayer for missions, 273b. 

Nirvana a weakness of Buddhism, 90a, 3272, 


328a, b. 
“Nobile Truths” of Buddhism, 328a. 
Non-Christian countries of Asia and mis- 
sions, 136bce, 
Non-Christian religions inadequate to meet 
the needs of men, 85-100. 
Non-Christian schools of China, b. 
Nonne Preestes of Chaucer, 116b. 
Noonday prayer for missions, 183b. 
Normal training desirable for missionaries, 
'S26b, 537b, 581-583. 
Normal mission study movement, 654, 655. 
North China, missionary status in, 335, 


336. 

North India, awakening in, 380d. 

Northern Presbyterian laymen and mis- 
sions, 6 o. 

Northfield mission study conference for 
women, 653cd. f 

Northwestern University Band, sod. 

aks Be missionary revival, 69c. 

Nose-blowing among our ancestors, 116c. 

Nudity in art to be avoided by missiona- 
ries, r116cd. 

Number of volunteers who have gone to 
fields, 42c. : 

Nurses almost as influential as doctors in 
missions, 5034. 


Oo 
—. use of day of prayer for colleges, 
ote of this Convention, 4c; of missions, 


Objections best _met personally, 476a. 

Obscenities in Hindu roe 8od. 

Obstacles: to volunteering, bed; to mis- 
sions in India, 491b, 492a; to missions 
in the home church, 647d, 

Obtaining spiritual power, 

Officer’s care of health an example to mis- 
sionaries, 103c. 4 

Officials of Japan favorable to Christian- 
ity, 397¢. 


704 


Ohio Wesleyan University’s work for mis- 
sions, 572-575. 

Old China disappearing, g3sab. 

Old Dutch churches in ylon, 317d, 318a. 

Omar’s lament, 97c. 

Omdurman, 46rc. 

Openness of ‘he world to missions, 61d; of 
China, 346cd. 


Opportunity: in Pagan Africa, 203-209; in 
Assam, 313b; in China at the present 
time, 355ab; in Korea, 411-413; for ex- 


erting missionary influence professorial, 
576-578. 
Opposition: to native Christians in India, 
389b; of Indian Moslems, 456c, 457a. 
Organization of laymen for missions, 635c, 


Orient: messages from the, 187-196; affected 
by Japan, 195c, 1 

Oriental Christians, Moslem view of, 44r1cd. 

Orientals must be understood by missiona- 
ries, r10a, 

Origin of Cambridge 
Christian Union, 243cd. 

Orphanages in Africa, 296c. 

Orphans in India, 625cd. 

Outfit for Africa, 291d, 292a. 

Oversight of native churches, 379cd. 

Over-supply of doctors in America, 253cd. 

Ownership of Jesus Christ, 29-36. 

Ownership of life, 262ab. 

Oxford Inter-Collegiate Christian Union, 
244C. 


Inter-Collegiate 


j 
P 


Pagan element in Africa, 3o5c. 

Pagan vices need not be exaggerated, 82d. 

Pains required in prayer, 182d, | 183a. 

Painting called “Anno Domini,” 215b. 

Panama Canal and missions, 436ab. 

Pantheism an obstacle in India, 491d. 

Parda drawn aside in India, argc. 

Parents: attitude toward volunteering, 32cd, 
33a; willingness to have children go as 
missionaries, 33¢. 

Paris Missionary Society, 599b. 

Park, Mungo, 2044. 

Parker, Dr. Peter, aids 
508d, 513b. 

Parker, seodocs criticism of Goethe, 236a. 

Partnership with God in missionary work, 
612cd. 

Pastor: and missionary literature, 171d, 
172a; the missionary as, 379cd; a student 
of missions, 603-605; an obstacle to mis- 
sionary giving, 608bc; lacking in mis- 
sionary leadership of young, 645d, 646a; 
opposed to forward movement, 6382. 

“Pastor and Modern Missions,”’ 549c, 63oc. 

Pastorate: necessity for a native, 533d; high 
character of, 534cd. 

Paternal opposition to volunteering, 278cd. 

Patience required in women’s work, 477d. 

Paton, Dr., 614d. 

Patriotism developing in China, 3 

ag of the Kingdom of $54. en,” 
167 

Patteson, Coleridge, 239b. 

Patterson, Miss F. Address on “The 
Appeal of China’s Women” 347-350; Re- 
cent changes in China, 347; the women 
awakening, ; needs of Women’s 
Boards, 348; Chinese women’s need of 
ee 348; their strength. 349; Mrs. 

ishop’s testimony, 349; their loyalty and 
devotion, 349, 350; growth in church mem- 
bership, 350. 

Paul, St.: Views as to adaptation, 122a: 
sense of God’s presence, 122d; sense of 
brotherly responsibility, 257cd, 259a; as 
an itinerant, 474a; emphasis of evangel- 
ism, 494d, 495a; his greatness, 604a. 

Paxson, Ruth. "Address on “The Surren- 
der of Life to the Lord Jesus Christ,” 
259-263: Personal relation to Christ im- 


Cushing, 140bc, 


INDEX 


portant, 260; no reservation permissable, 
260; two divine works in hee life, 
261; potentialities of life may be marred, 
261, 262; God’s relation to our life, 262: 
the soul’s Lover, 262; not our own, 263: 
John 3:16, 263. 

Peabody, Dr., a ae 33d. 

“Pedagogical "Seaenteee suated, 163cd. 

Pedagogical training desirable for mis- 
sionaries, 581-583. 

Pedagogy, religious, 583b. 

Feane: 114d; woman’s daily paper in, 


Dotiention: Christian, 233- Passat 

“Perils of the Forgiven Life,’”’ rob. 

Periodicals read, how to get missionary, 
172a 

Permanent factors making China a great 
mission field, 342-347. 

Perry, Commodore, in Japan, 137a, 138d, 
140d, 209d. 

Persecutions of native Christians, 389c. 

Persia, Mohammedanism in, g1a, -446. 

Persian Medical Mission, 502ab; +e eine 
pre Holyoke, 569cd; work for "Moslems, 


462 
Personal influence, power of, 359c. 
Personal life, power of the, "350be. 
Personal work, 475, 476; done by Koreans, 


2134. 

Personality: of laymen to be enlisted for 
missions, 636cd; the world’s greatest, 
564be. 

Peru, 2o1b. 

Pettit, Mrs. A. Address on “Summer Con- 
ferences of the Committee for the United 
Study of Missions,” 652, 653; Origin of, 
652; conferences and their attendance, 
652; program of, 652, 653. 

Pettus, W. B. “A Testi ony from a Vol- 
unteer,”’ 278, 279: Story of his conver- 
sion, 278; decides to volunteer, 278; pa- 
ternal opposition, 278; subsequent obsta- 
cles, 279; appointment, 279. 

Pessimism of Buddhism, 329b. 

Philanthropic missions insufficient, 493d. 

Philippine Islands: as a mission field, 2orb- 
203b; Philippine Moslems, 462c; eager- 
ness for the Gospel, 428d. 

Philosophical speculations inferior to Chris- 
tian truth, 82bc. 

Philosophy ‘of Buddhism, 329b. 

Phonographs: not efficient for Gospel proc- 
lamation, 123a; used in mission work, 315d. 

Photography and missions, 107d. 

Physical efficiency of missionaries depend- 
ent upon health, 103-108. 

Physician in China, late decision of, 363c. 

Pictures of a dying church, 158a; in mis- 
sionary homes, 116cd; in mission work, 
492c; from life desired of missionaries, 


5o4ab. 
Pietists, fundamental prince aples of, 65bc. 
Pitakas of Buddhism, 325¢ 

eee Horace Tracy, martyrdom, 33ab, 


Pitteburg girl volunteer, 32d, 3 

Pittsburg Laymen’s Coaferenens! 634d, 6354. 

Pilate, 180d. 

Pilgrims in China, 248bc. 

Pioneer on the Congo, experiences of a, 
291-296. 

Place where one is needed most, 250ab. 

Plagiarized_Christianity, 96d. 

Plague in India, incident of, 374d, 375ab. 

Plan of God for human life, 269be, 

Pledge, the Christian student’s, 24oab. 

Plenteous harvest and prayer, 273-275. 

Plitschau, an Indian pioneer, 66b. 

Poisonous ae abolished in Africa, 296c. 

Ti 


Police of Africa and India, what they 
prove, 493d. 
Political: division of Moslem world, 220d, 


changes in China, 335¢c; conditions 


396, 


221b; 
previously unfavorable in Japan, 
3974. 


: 
: 
: 


INDEX 


my: permitted by non-Christian re- 
ea Bs in Africa, 208b; sanctioned 
oran 


b 
Petsheism "an obstacle to Indian missions, 


4gid. 

Poor Richard quoted, 162b. 

vives attack upon Protestant Bibles, 
431be. 

Popular Buddhism, 329¢- 

Port Arthur, 190a, 193 

Portuguese: rule in Africa, 205c; opposing 
African missions, sp 

Possibilities of the Nashville Convention, 


Possibilities of women students in mis- 
sions, 75-78. eae - 

Post mortem examination in Africa, sogb. 

Postulates relating to propriety, 115cd. 

Pott, Dr., of Shanghai, quoted, s9ocd. 

Power: over sin, 35b; to do right not given 
by non-Christian religions, 92d; spiritual, 
357-362. hear . 

Practical Christianity proven by medical 
work, soqc. 

4 og preparation for mission work, 


“Practical training of missionaries,” 536d, 


273-275; 
Ye’s dependence on, 316ab; 


ing, 3 
381be; to be taught evangelists, 487c; for 


eparation: of candidates through mission 
study, 46d, 47a; for the missionary, in- 
tellectual, 108-114; of women for foreign 
work, 264d, a; of medical missionaries, 
518d, s19ab; for educational. work, 536c, 
537b, Sséacd; for ministry, mission study 


9-15; 


232ab. 
Presentation of Christ dependent upon spir- 
itual qualifications, 122-128. 
Presents, receiving and making, 120c. 
Presidents of Ohio Wesleyan, S746. 
Presiding Elders of Methodist Church on 
missionary education, 648b, 649b. 
Press and foreign missions, 441c, 146-151. 
Pressed men not equal to volunteers, 245- 


247. 
Prestige of religious press needed by mis- 


sions, 590ab. 

Price, H. B. Address on “The Influence 
of Christianity in Japan,” 393-396. An- 
at institutions modified, 393; Red 

ross 


Society, 393, ; attitude of Japa- 
nese public foward’ Christians changed, 
; influence of Christians on tne Em- 
Pire, 394; altered attitude of Military De- 
partment, 394; hospitals open to ris- 
tians, 394; favorable Imperial attitude, 
395; interdenomination co-operation, 
5; mew responsibility of the native 
church, 395. 
Prime Minister, Japanese, quoted, 406c. 
Princeton youne woman and the Volunteer 
Movement, 8c; Princeton movement for 
Chinese Literati, 48a. 


795 
Principles underlying evangelistic missions, 


13"595- 
Proting office in Africa, = ge 
Pritchett, President, quote: 2 fi 
Privilege: of being a medical missionary, 
254bc; of the missionary life, 

Problem of missions: stated, 647bc; should 
be mastered by newspapers, I 

Procrastination, loss due to, gab, 14b. 

Professorial opportunities for exerting mis- 
sionary influence, 576-578. 

Professors: testimony concerning Move- 
ment, 41b; conference of theological, 543- 
33; in Colleges and Universities, con- 
erence of, 557-578; their lives not known 
by students, 577bce. 

Program: of missions for pastors, 158d; of 
missionary day at Louisville Seminary, 
553a; of Congregational laymen’s meet- 
ings, 637d, 6388; of Northfield women’s 
conference, 652, 653. 

Progress an element of religion, gsd. 
Propagation of religion requires intellectu- 
ality, 109-114. P 
Property of missionaries 

treaty, + . 

a oslem expectation of a great, 
457ab. 

Proportion in vision, 264-269. _ e 

Proportion of German missionaries who 
are graduates, 67c and foot note. — 

Propriety essential to successful missionary 
work, 114-122. : ; 

Prostitutes to gods in eg 
Protestant Christians in the United States, 
wealth of, 164cd. : ¢ s 
Protestantism, rumors in Brazil as to its 

methods, 433c. 

Providence of God, 231Cc. 

Psalm 121, 283b. 

Public opinion: affected by students, 144cd; 
benefited by missions, 321cd. 

Publication work in Ceylon, 319u, 3204. 

Punishment in Africa, inhuman, 208a. 

Punjab, growth of Christianity in, 383a. 

Purdon, J. H. C., quoted, 46obc. 

Purpose of the Church, 23d. 

Purpose of the Volunteer Movement, 4ob. 

Pyeng Yang, Christian canvass of, 212c. 


under Chinese 


Q 


Qualifications of missionaries: improved by 
Movement, 44b; important spiritual, 122- 
128; to Arabian women, for train- 
ing native evangelists, ic, 487b, 488a; 
for missionary educators, s26be; for edu- 
cational work, 5358. ‘ 

Quality of missionary candidates, sob. 
uestions of native theological students, 


535be. cag ; 
Queue disappearing in China, 337b. 


R 


Railroad companies and missions, 640a. 
Railroad man and a missionary campaign, 


639abc. 

Ravfroads in Africa, 288a, 290d. , 

Railway employes an example to Chris- 
tians, 34d. ; 

Railways in Arabia, 222d. 

Rainey, Dr., quoted, r123cd. 

Ramabai, Pundita, 38:bc; revival in her 
orphanage, 457d. 

Rationalism harmful to missions, 66c. 

Ray, John, quoted, s62c, 

Reaching Hindus, be. 

Reading and missions, 161ab, 162a. 

Real life of mission field to be pictured, 
593d, so4a. : whi 

Reason to be used in deciding call, 267d. 

Reasonableness of missions, 616cd. 

Reasons for preaching the Gospel to China, 


706 


344d, 345ab; for volunteering, 43¢; why 
intellectual preparation is essential, 108- 


II4. 

Recreation of missionaries, 107cd. 

Recruiting ground for missionary states- 
men, Seminary the, 550-552. 

Recruits: secured by Volunteer Movement, 
174d, 175a; professors’ opportunity to se- 
cure, 578bc. 

nee Cross Society in Japan, 393c, 304a, 
406a. 

Redeeming power of love, 229d. 

Redemption taught by missionaries, 112d, 
r13ab. 

Reekie, A. B. Address on “Work on the 
Western Coast of South America,” 434, 
435: Pioneering in Bolivia, 434; changes 
in constitution, 434; civil marriage ques- 
tion, 434; a Bolivian convert, 434, 435; 
influence of a converted school boy, 435. 

Reflex influence of missions, 45a. 

Reform workers, 167ab; reform movement 
in China, 335d, 339a, 354cd. 

Reformation: Leaders slow to realize duty 
of missions, 19cd; contribution to mis- 
sions, 20d, 21a. 

Relation of Christian missions to diplo- 
Macy, 136-141. 

Relationships of missions, wider, 129-151. 

Religion: prominent in British university 
thought, 72d; makes mental demands on 
missionaries, 109-114; and education in 
India, 377bc; defined by Faber, 563a; re- 
lation to life, 563c. 

Religions, non-Christian: books on, see Ap- 
pendix A, Bibliography; overthrown by 
truth, not by argument, 216d; inactive in 
Korea, 411cd; much truth in them, 5s9ab; 
study of, 584bc. 

Religious: life of students aided by Move- 
ment, 48d, 49a; changes in Africa, 304d, 
305a; freedom in Korea, 411b; education, 
581d, 582a; press should adequately treat 
missions, 589, 590. 

Report of Volunteer Movement’s Executive 
Committee, 39-64. 

Representatives, Christian members of Jap- 
anese House of, 211d, 2124. 

Republics of South America, religious lib- 
erty in, 417b. 

Requirements of the missionary enterprise, 
24b-25a. 

Rescue work in India, 371d. 

Rane as occasioned by exterritoriality, 
137b. 

Resource of the Church, laymen an unde- 
veloped, 634c. Pi 

Resources of the laymen, missionary, 159- 


167. 

Responsibility: of pastors in missions, 159b; 
for non-Christian world, 281d; for others, 
our, 256-259. 

Results: of Moslem missions, 224bc; of 
mission work in Africa, 296abc, 303d-305a; 
in Assam, 312b; influential Christians in 
Ceylon, 3z0bc; of Korean work, 410d; of 
Latin-American work, 430-433; of train- 
ing native doctors, 51sbe. ‘ 

Revival: in India, tord, 457cd; in Khasi 
mission, 312b; in Foochow College, 337d; 
demand leadership, 387cd; stimulate edu- 
cation, 525b. 

“Rex Christus,’’ 651c. 

Reynolds, Sir Joshua, motto, 121d. 

Rhenish Mission in Sumatra, 223. 

Rice planting in Persia, 444abc. 

Richards of Africa quoted, 9oc. 

Riis’s view of foreign missions, 4gbe. 

Ritual of South American Romanism, 
423ab. 

River systems of Africa, 287d, 288a. 

Robert College, 464c, 531d, s3ob. 

Roberts negotiates American treaties, 1404. 

Robson, Address on “The Supreme 
Business of the Church to Make Christ 
Known to All Mankind,” 19-25: This is 


INDEX 


Christ’s view, 193 Church is appointed 
thereto, 19-21; the Reformation, 19, 20; 
gradually realized by the Church, 20; the 
presentation of Christ, defined eeeerely 
and negatively, 21; Christ made known 
by proclaiming facts of His life, 21; by 
missionary saintship, 22; by missionary 
beneficence, 22; all men are parish of 
Church, 22, 23; the last commission of 
Jesus, 23, 24; Christians must adjust their 
lives to this end, 24; congregations also, 
24; inter-Church co-operation needed, 24, 
25; opportunity for world-wide evangeli- 
zation unique, 25. Remarks in Editors’ 
Conference, 599. Address on “Points to 
be Emphasized in Developing the Mis- 
sionary Interest of a Congregation,” 614- 
619: Spiritual life essential to missionary 
spirit, 614, 615; pastor influences the con- 
gregation for or against missions, 615, 
616; financial methods open to criticism, 
616; pastor should teach reasonableness 
of missions, 616; tell of their achieve- 
ments, 617; emphasize the present op- 
portunity 617; magnify spiritual nature 
of the work. 617; should avoid the force- 
pump process, 617, 618; increasing the 
contributions, 618; make prominent the 


world-wide relation of a church, 618; 

prayer the secret of success, 619. 
Robson, Dr. George, father of, 615ab. i 
Rodgers, J. B. Address on ‘‘Opportuni- 


ties for Service in Latin-America,’’ 199- 
203: A neglected field, 199; service of 
business men, 199, 200; the United States 
Government a missionary to the ices 
Pines, 200; letter from Secretary Taft, 
200; open doors in Latin-America, 201; 
National Presbyterian Church of Brazil, 
201; missions in the Philippines, 201; how 
Filipinos are reached, 201, 202; why mis- 
sionaries are cordially received, 202; Prot- 
estant opportunities in the Philippines, 
202, 203; a Filipino message to America, 
203. Address on “Summing Up the Latin- 
American Situation,” 436, 437: American 
Christians appealed to by Latin-America, 
436, 437; student volunteers in the Philip- 
pines, 437; comparative opportunities at 
home and in mission fields, 437. Address 
on “Relation Between Evangelistic and 
Other Forms of Work,” 488-490: Three 
theories of, educational and medical work, 
488, 489; evangelical work should dom- 
inate, 489; place of educational work, 489; 
function of the doctor, 490. 

Roll-call of the Convention for volunteers, 
14c. 

Romanism’s failure in Papal lands, 424c. 

Ronins and truth, the Forty-seven, 94a. 

Roosevelt, President, 118b, 200b, 549ab. 

Rose, Horace, 278b. 

Rouse, Dr., quoted, 457d, 458a. 

Rowboat anchored, 7a. 

Rowland, C. Address on ‘The Lay- 
man’s Place in the Development of For- 
eign Missions in the Church at Large,” 
629, 630: Order of interest in missions, 
629; forward movement work of Southern 


Presbyterians, 629; program for each 
Church, 630; Mr. ott’s book useful, 
630. 


Ruler’s lost chance, the young, 236c. 

Rules of propriety in China, 121d. 

Rupa of Buddhism, 327b. 

Ruskin quoted, g1d, 35gb. 

Russia: treaty with ina, 139c; transfor- 
mation, 628d, 6292. 

Russo-Japanese war, 335d. 

“Rut” defined, 106d. 


s 


Sabbath: and missionaries, the, 1o7bc; le- 
galized in Japan, 393bc. 


INDEX 


Sacrifice: of Christ, 84b; of a West African 
slave girl, 35d, 36ab; Singhalese Chris- 
tians averse to, 321d, 322a; of missiona- 
Ties, 474c; made for Ohio Wesleyan, 573d, 


4a. 
saned volunteers, 42¢-43b- 

Sailer, T. H. P. Address on “The Nor- 
mal Mission Study Movement,’” 654, 655: 
College student study class leadership in- 
adequate, 654c; mission study teaching 
without precedent, 654; the normal class 


pina, 6553 fruitage, 655. 

i tribes, 3258. 

Salaries of missionaries, 632c. 

ary-sharing scheme, 632d. 

Salisbury, N. C., Cemetery, 283d, 284a. 

Salutations in Persia, 482c. 

Salvation: not worth passing on, a, 2558; 
Buddhism’s way of, 328a-329b; demands 
education, 527b. 

ritan woman, i 
Sanction evil: non-Christian religions, grc. 


Sanctions of morality lacking in non-Chris- 


tian neligions, Sang : 

Saunders, Una M. Address upon “The 
Missionary Possibilities of the Women 
Students of the World,” 75-78: Women 
students increasing in number, 75; growth 
in spiritual and missionary interests, 75; 
missio: interest dependent upon re- 
ligious life, 75; Student Federation and 
women, 75, 76; countries containing wom- 
en members of the Federation, 76; Hol- 
land’s part in missions, 76; situation in 
India, 76; non-Christian women depend- 
ent upon women students of Christian 
lands, 77; educational opportunity, 77; 
influence upon heathen homes of na- 
tive women, 77; China’s call, 78. Ad- 
dress on “Am I My Sister’s Keeper?” 
256-259: Africa’s women, 256; those in In- 
dia, 256; in Japan, 257; Cain’s question, 
257; aul’s answer to it, 257; two sorts 
re) fugitives, 258; cost of Paul’s decision, 
259; the face of God, 259. 

Sayad Ahmed and education, 455c. 

Scandinavian Church “family clubs,’’ 116b. 

School attendance in various lanus, 524d, 


5a. 
School boy convert, 435abc; school boy’s 
death, 567d, Pcie 
Schools: in Africa, 294d; in Japan, govern- 
ment, 403-405; for girls in Persia, 445ab; 
for Chinese girls, created by missiona- 
ties, 528b; Shanghai girls’ schools, 529. 
“Scoops” not helpful to the missionary 


cause ord. 

Scotch-Iris Presbyterians as soldiers, 638c. 

Scottish Church controversy, 123c. 

Scriptural view of other religions, 87cd. 

Scripture: Power of at Nashville, 4b; pas- 
sages bearing upon Christ’s ownership, 
29be; circulation in China, 337d; distri- 
bution, fet 51a. 

Scudder, H. J. Address on “India’s Clam- 
ant Appeal,” 385-388: The depressed 
classes, 386; Decennial Conference appeal, 
386; what it means, 386, 387; leadership 

emanded, Pi the claim of recent re- 
vivals, 387i ishop Thoburn’s appeal, 388. 

Scudder, . John, 318c. 

Searching the Scriptures, reward of, 586b. 

Seclusion of Moslem women, a difficulty, 


Second, how many non-Christians die each, 
» gia. 

Second commandment lacking in Roman 
Catholicism, 426d. 

Secondary Schools of England, s6sb. 

Secretarial visits of Movement, 4ibe, 56d. 

Secular press: and foreign missions, 146- 
151; attitude toward missions, 595-597; 
how to interest it in missions, 597, 598. 


Self-centered spirit, missions an offset to, 


Salf-sacrifice of Korean Christians, 412d, 413a. 


7097 


Self-support in Ceylon, 320d. 

Sellers, F. P. Addeces on “The Attitude 
of the Secular Press Toward Missionary 
Interests,” 595-597: Missionary spirit of 
secular press, 595; change in attitude to- 
ward religious work, 595, 596; compari- 
son with religious papers, ; cause of 
Christ a legitimate feature of journalism, 
596; worthy material secures publication, 
597- 

Seminaries in mission lands, theological, 

. 533-536. y pias 

a student and his unwilling father, 
gacd. 

Seminary’s relation to mission fields, 548- 
559. 

Semi-paganism of Latin-America, 422bc. 

Sensuality of Africans, 207d, 208a. 

Sentiment not necessarily opposed to non- 
Christian religions, Christian, 

Sepoy Mutiny, 35d. 

Sermon on the Mount, 229c, 234ab. 

Sermons, Convention, +240. 

Sermons to be ibisleivanine Christ's, 487d. 

Serpents, wisdom of, 275b. 

Servant and master, relations between, 117¢. 

Servia, condition in, y 

Service, description of a Mohammedan, 
483cd. 

Service of secular press 
sosbe. fia Pint 

Seven principles of human civilization, 83b. 

Shamanistic religions, weaknesses of, gobc. 

Shand, Lord, 123d. 

Shanghai, recent troubles in, 627bc. 

Shan-tung College, 192d, 193a. 

Sheffield, Dr., 349a. 

Shen-si, ssed. : 

Sheppard, W. H. Address on “Experiences 
of a Pioneer Missionary on the Congo,” 
291-296. Incident of boyhood, 1; out- 
fitting in England, 291, 292; earliest ex- 
periences in Africa, 292; perils, 292, 293; 
alone in rp on 2935 big visitors, 
293, 204; the people, 294; first_convert, 
294; ps Sal teaching, ; Mr. Lapsley’s 
death, 295; at Lukenga’s capital, 295; re- 
inforcements, 295; native leaders, 295% 
church buildings, 295, 296; results of fi- 
teen years’ labor, 

Shintoism: no longer regarded as a re- 
ligion, 98a; waning in power, 405¢. 

“Short term missionaries,’’ 206a. 

Showing men the door, 247, 248, 

Siam’s monarch progressive, 211c, 

Siberian Moslems, a6gb, 

Signs not to be asked for, : 

Silence, Christians accountable for, 162b. 

Silliman, H. B., establishes Silliman Insti- 


tute, Soe 

Silver oy 165a, 653cd, 654a. 

Simeon, arles, 605ab. 

Sin: Obstacle to a successful convention, 
6d-8b; prevents fullness of blessing, tob; 
must cut loose from, 12d, 13a; prevents 
coming of blessings to others, 15a; power 
over, 35b; non-Christian religions lack 
adequate ideas of, gob, 537d; true idea 
of, taught by missionaries, 112d; a hin- 
drance to s sage g60cd; convic- 
tion of, in India, 368cd. : i 

Singapore, ar street preaching in, 497ab. 

Singing helpful in missions, 492c. 

Sister’s story of the Civil War, 13b. 

Sistine Madonna illustration, 261a, 261d. 

Skandhas of Buddhism, 327c. 

Skepticism a cause of missionary apathy, 


d. 

sick, F. V. Address on “Inconclusive 
Thinking,” 251-253: Doing the will of 
God central in Christian life, 251; reser- 
vations in consecration, 251; ambition to 
make the most of life, 252; inconclusive 
thinking a student weakness, 252; wrest- 
ling for Christ, asm 253. 

Slave convert in West Africa, 35d, 36a. 


to civilization, 


708 


Slavery aided by African Moslems, 46rbc. 
“Slaves of Jesus Christ,” 233c. 
Slave-trade in Africa, 204d, 3ooab, 3o01b. 
Smith, Dr, Arthur, 638a 

Smith, Bosworth, on Mohammedanism’s 
weaknesses, gocd, g2b. 

Smith, Stanley, and British missions, 73d. 

Smyth, Newman, quoted, 235c. 

Social: needs of men not met by non- 
Christian religions, 95a, g6c; influence 
and missions, 163bc; teachings of Jesus, 
237bc;_ changes in Africa, 296cd, 304c: 
condition of Korean women, 408d, 409a; 
CONFeIO HESS and efficiency, training for, 
503d, 504a. 

Scere des Amis des Missions, 69b. 

Societies: laboring in Malaysia, mission- 
ary, 323ab; working for Moslems, 464be. 

Society taught, true view of, 111d. 

Soldiers: should be esteemed by mission- 
aries, 136a; Hu-nan soldier’s conversion, 
359bc; in Philippines, 437d; of Japan and 
the Bible, 4ogabc. 

South India, progress of Christianity in, 


384a. 
Sout denied by Buddhism, existence of, 
327c; Korean woman’s discovery of, 409b. 


Soul-winning, candidates should believe in, 


491ab. 

South Africa, 288d. 

South America: opportunities, 2ora. 

South China, missions in, 338, 339. 

South China Medical College, s1ad. 

Southern Asia and missions, 216-219. 

Southern Buddhism, 325-330; difference 
from Northern Buddhism, 326c. 

Southern Presbyterian Church’s forward 
movement, 629d, 630a. 

Spain, woman’s education in, 570c, 571C¢. 

Specialization in preparation for mission- 
ary work, 538ab, 530a. 

Speech, sins of, 118d-120a. 

Speer, R. Address on “The Fulness 
of the Living Presence of Christ,’’ 9-15: 
Unnecessary to wait for a blessing, 9; 
ought not to be influenced by previous 
Convention, 9; sins prevent fulness of 
God’s presence, 10; unwillingness pre- 
vents blessing, 10; wrong motives for 
coming to Nashville, 11; what all need, 
11; the vision of Jesus, 12; General Gor- 
don an illustration, 12; ridding ourselves 
of weights, 12, 13; volunteering in the 
Civil War, 13, 14; God wants volunteers 
to-day, 14; procrastination a loss, 14; the 
presence of Christ must be an individual 
experience, 15. Address on “The Non- 
Christian Religions Inadequate to Meet 
the Needs of Men,” 85-100. Christian 
preconceptions do not prevent proper 
judgments of other religions, 85, 86; 
Christian sentiment does not incapaci- 
tate for judging other religions, 86; de- 
fection from non-Christian religions no 
necessary argument against them, 86; su- 
periority of Christian civilization not a 
necessary proof of weakness of other re- 
ligions, 86, 87; they are not products of 
the Evil One, 87; contain much good, 
87, 88; positive immorality of Hinduism, 
89; sterility and unprogressiveness of 
Buddhism, 89, 90; puerility and childish- 
ness of fetishistic religions, 90; stagna- 
tion and moral inferiority of Mohamme- 
danism, ria 91; intellectual needs not met 
by non-Christian religions, 91, 92; moral 
needs not satisfied, 92; lack of moral 
ideals, 92; non-Christian religions with- 
out ethical power, 92, 93; without true 
conception of sin, 93; morally chaotic, 
93; lack true view of inviolabilit+ of truth, 
93, 94; lack adequate sanctions of moral- 
ity, 94; fail in giving woman her rightful 
place in society, 95; religions inconsistent 
with progress, 95, 96; deny the unity of 
mankind, 96; incapable of ministering to 


INDEX 


man’s spiritual needs, 96, 97; 


dress on “The Uplifted Eye _and the 
Life Laid Down,” 281-284: Disappoint- 
ments at Nashville, 281; Ezekiel’s watch- 
man, 281; the morsel eaten alone, 282; 
look upon the field, 282; look upon 
Christ, 282, 283; help from the Lord, 283; 
laying down our lives, 283; a Southern 
soldier’s epitaph, 284; appeal, 284. 
Spencer quoted, 237b. 
Spirit chair, 12ob. dhe bl 
Spirit of God: needed to vivify missionary 
literature, 173b; infilling of, in India, 
369d, 3702; power referred to, 5c. 
Spiritual: personalities, 4c; fulness results 
from acknowledgment of lordship of 
Christ, 35d; qualifications of the mis- 
sionary, 122, 123; power, 357-3623, awaken- 
ing in India, signs of, 367-370; life essen- 
tial to preservation of civilization, | 558b; 
life in relation to fruitful missionary 
work, 614cd; nature of missionary work, 


17C. 

Spirituality: increased by the Movement, 
44d; an essential missionary qualification, 
ro8d. 

Spitting in non-Christian lands, 118ed. 

Spurgeon quoted, 363b. — 

Spy, death of a Christian Japanese, 393d, 


3044. 

Ssu-chuan, 340c, 341b. fi 

Stagnation of Mohammedanism, 90c. 
State toward education, attitude of the, 


2a. Me 
Seneenan characterized, the missionary, 
od, 551a. Hie 

Stitean ee cbiee defined, Christian, 351abc; 
demand for missionary, 351-356. _ 

Statistics of: Nashville Convention. See 
Appendix C. Volunteer distribution, 42c- 
hae Movements mission study classes, 
45ab; money contributed to missions by 
students, 47cd; missiona: interests 
among German students, 68d, 69c; Prot- 
estant wealth in the United States, 164cd ; 
Baptists’ knowledge of their missionary 
organizations, 168b; number of volunteers 
abroad, 174bc; children and young people, 
177ab; students in India, 190d; missions 
in Philippines, 203ab; slave-trade in Af- 
rica, 204d; Congo Free State, 206c; re- 
lating to the Far East, 209bc; Christians 
in Japan, 211d; Brahmans and Chamars, 
217d, 218a; Moslems, 220be, be; physi- 
cians needed in America, 253 3 African, 
287c, 288d, 289b; mission work in Central 
Africa, 304bc; Baptist work in Assam, 
309d; its area and population, 310ab; Ka- 
ren converts, 315¢; Buddhists, 325¢; Meth- 
odist work in Western China, 341a; wid- 
ows in India, 374d; Indian mass move- 
ments, 379c, 380bcd, 381bce, 382a; deduc- 
tions from Indian, 382-385; missionaries 
needed in India, 36d, 387a; Christianity 
in Japan, 406a; orean, 411b, | 412cd; 
Latin-America, 420ab, 421ab; missions in 
Brazil, 430d; Christian literature in Tur- 
key, 442c; Moslems in Levant, 442d; Mos- 
lems in india, 453cd; African Moslems, 
458cd, 4s9bc; African Moslem converts, 
461c; unreached Moslems, 462cd, 463abe; 
relating to India, 490bc; medical mis- 
sions, 500cd; Indian missionaries, 523ab; 
India’s illiterates, 524d; schools in dif- 
ferent lands, 524d, 525a; India and Cey- 
lon Christian communities, 525d; illiter- 
acy of Chinese women, 528c; gifts to mis- 
sions in Mercersburg Academy, 566cd; 
wealth in the United States, 6o06bed; giv- 
ing in Southern Presbyterian Church, 
628d, 630a; number of Christian laymen 
in U. eo 634d; young people in churches 
of United States and Canada, 64442; wom- 


INDEX 709 


en’s mission study text-books, 651d; num- 
a po th missions in ethodist 
Status of woman, socialy, fundamental, 


Stearns, Dr., quoted, 358d. 
oe ‘communication in South China, 


pitecptiocs —— in promoting mission- 


interests, 
Sterility of + onhgre 89d, 2 a 
Stevenson, a nc a4 work among 
“A msce-g ¢, 
Dr in Ai Son, gota. 
t quoted, 1goab. 
oo i iss E, M. Address on “Work for 
Moslem Women in European Turkey,” 
: Field referred to, rads work in- 
in early years, 448; freedom in Ser- 
via and Bulgaria, ; Albanian work, 
; civilization and Moslem women, 449: 
‘ucation, 450; prayer needed, 450; seclu- 
sion of women, 450; Turkish  soldier’s 
need, 451; visiting the sick, 451; a Turk- 
ish customs officer and his wife, 452; 
scene after Miss Stone’s ransom, 452; 
captivity and escape, 425b, 452cd; help 
our Moslem sisters, A5g, 
Strategic importance of Student Volunteer 
Mo ge 174-181. 
na a of, 248-251; preaching in 


gcnnkeee and 8, aoa missions, 73d. 
Sendenthood voor de Zending, 69a. 
Studentenbund fir Missions, 69a. 
Student Foreign Missionary Society of Jaff- 


g2od. 
Studeat Missionary Association in Berlin, 


Student Volunteer Missionary Movement, 
Sweden, 68b. 

Student Volunteer Movement, American: 
Executive Committee’s Report, 39-64; and 
International peace, 142-145; strategic to 
world’s evangelization, 174-181. 

Student Volunteer pry & ——_. 
Great Britain, Conference of wh , ‘0 
ool interested in missions, obec; 


ms from, 72-75. 
Student Volunteer Missionary Union, Ger- 


Student tices of Japan, 189, 190; in 
ilippines, 4372! 

Students: aiesent See of the word, 70c; 
Indian student persecuted 78bed 5 Chris- 
tians desired in Persia, ; are believ- 
ers in a. aid peat greetings from Ger- 
man, ay ¢ promotion, 144b, 
darter y Volunteer Movement, 

er a te 181a; of India, 190-192: 

192-1 x intimately connected 

tN destiny of the Empire, Japanese, 
194b, 194, 196; Scripture for, 237cd; in 
er countries, Chinese, 343d; impor- 
tance of interesting students in missions, 
$57,S6t: the leaders of young people, 


_ y oe missions: 44bc, 46a, 47¢; numbers 
177b; scheme oe seminaries, 
ata; aay of, 583, 584. 
Stuntz, Dr., 
fa E "DA Address on “Missions from 
Business Man’s aaa of View,” 623- 
Saleen ory quests, 623; a Kyoto ex- 
missionaries not a cause 
per international pore ne pe Rig 6a4; reflex ef- 
fect of missionary effort, 624, 625; aiding 
Indian orphans, 62s. 
Success: in mission work dependent on 
ie ee reparation, 108-r14; missions, 
1575 dependent on ministry, 155-159; de- 


ent on prayer, 181-185; in Korea em- 
Parrassing, 410d; of evan ic work in- 


Su-chou revi 
Sultan’s relation a, PS 406a. 


Summer conferences: for united study of 
missions, 653; of the Young People’s 
Missionary Movement, 

Sun a menace to health in tropi 1052. 

—— observance in Japan, ect of, 


Gaamee schools: number of scholars, 177a; 
summer conference for considering mis- 
sions, 653d; and missions, 6ob. 

Superficial view: of Christ’s work, 84ced: 
of missions, sgocd. 

Superiority of Christianity over other re- 
ligions, 81-85. 

Superlatives i be avoided in missionary 
writing, s92cd. 

Supernatural power attributed to medical 
missionaries, 519d. 

Superstition: in Africa, 207¢cd; overthrown 
by medicine, fare 

en of the student field needed, 61a. 
ge conten! Association of the United 

esbyterians, 635cd, 636a. 

Support: of missionaries by individuals, 
63ab; of missions most important, 155¢, 
a children’s support in a foreign 

e 338. 
Supreme business of the Church, 19-2) 
Supreme ery not patronized mu at 
t, 143d. 

Surrender to Jesus Christ, 259-263. 

Survey of African fields, 287-291. 

Swain, Miss Clara, M. D., 219b. 

Swan, J. M. Address on The Present 
Status | in South China and Its Signifi- 
cance,” 338, 339; Material revolution, 338; 
missions not Bree mone > 338; unique op- 


portunity, eres sereatiae, 
$383 China’s a 4 
Tai 


dress on 
ning Natives ry a 513-515: 


Pioneer medical work in China, 513; na- 
tive helpers essential, 513; aim of such 
training, 514; need for it, S14; methods, 
514; eagerness to learn, 514; hospital as- 
sistants, 9155," ro 515. 

Swearer, Address on “Korean Op- 
portunities and Needs,” 411-413: Number 
and homogeneity, 411; religious freedom, 
411; good literature, 411; religions not 
—_ 411, 412; eager for Christianity, 
412; number of converts, 412; illustration 
of Korean fidelity, 4 oy 

Swift, Miss Eva, quoted, 387d. 

Syria’ massacres of 1860, "355d. 


T 


Tabooed topics of conversation, 119¢. 

Tact need in —a 3224. 

Taft, Secretary, letter —_ 200d. 

are work among, ay eb. 

Task of missionaries should be faced by 
candidates, 135cd. 

Taylor, Hudson, TS 125a, 274cd, 275¢. 

Taylor, is missions work 
among pol people. Ad on 
“Mission Study an Sete Forms of Mis- 
sonar Instruction of the Young,’’ 647- 

actors of the missionary a: 

oan home church an obstacle, 647, 648; 
opinion of Methodist Church leaders % 
649; mission study the best solution, 649: 
speaker’s experience in leadership, 649, 
6s0; usefulness of those detained at home, 


Senchers: in Japanese government ory 
403-405; needed for missionary colleg: 
, 5338; significance of word in Great 


ritain, foi impress on ome — 

Teheran ission 1 Pres 
Telegra hy in Africa, native, 292c; tele- 
Pi Naga language, first 


gram in the Ao 


11d. 
Taluga Conference, 313a; Telugu awaken- 


ing, 38o0bc; proverb quoted, 4gab. 


710 


Temperance movement: in Ceylon, 320c; 
in Japan, 404d, 405a. 

Temple, Archbishop, quoted, 53a. 

Temple: propriety in, 120d; in Korea, story 
of, 411d, 412a; becomes a_ Christian 
church, 481bed. 

Temptation of Jesus, 180b. 

“Ten Depravities” of Buddhism, 328d. 

“Ten Fetters” of Buddhism, 328cd. 

Tener, W. A. Address on ‘‘Which Side of 
the Street,’ 248-251: Demands of the 
holy war, 248, 249; its effect upon civili- 
zation, 249; America and the non-Chris- 
tian world, 249; the allurements of money 
getting, 249; story of volunteering, 249, 
250; two sides of a street, 250; deciding 
the question of volunteering, 250; sol- 
diers in Ashanti, 250, 251. 

tents of Mark being constantly written, 
236d. 

Testaments used by Roman Catholics in 
Brazil, 431be. 

Testimony of a volunteer, 278, 279. 

Test: of students, demand for missionaries 
a, 193bc; for men, the final, 238cd. 

Teutonic contribution to Christianity, s6ob. 

Text-books: of Volunteer Movement, 46cd; 
of Young People’s Missionary Move- 
ment, 644d, 645ab; used by the women’s 
boards, 651-652. 

“The Cow,’ a portion of the 
95c. 

Theological instruction in missions, 47b. 

Theological schools in mission lands, 533, 


Koran, 


536, 

Theological training needed, 538d, 5302. 

Theories concerning missionary methods, 
488cd, 489a. 

Thieves at communion, converted, 217b. 

Thieving of Oriental Christians, 441d. 

Thinking, inconclusive, 251-253. 

Thoburn, J. M. Address on “The Unpre- 
cedented Opportunities in Southern Asia 
with Particular Reference to the Indian 
Empire,” 216-219: Indian missions forty- 
seven years ago, 216; Hindus believe in 
a Supreme Being, 216; their false relig- 
ions will disappear before Christianity, 
216, 217; work among low caste people, 
217; the Brahmans and low castes, 217, 
218; converts of the Methodist missions 
last year, 218; their intellectual achieve- 
ments, 218; work among women and girls, 
218, 219. Sermon on The Love of Christ 
Constraineth Us,”’ 229-233: Meaning of 
“the love of Christ,’’ 229; what it gives 
to its possessor, 229; characteristics of 
Christ’s love, 230; love a redeeming ele- 
ment, 230; the constraining power of love, 
231; its effect upon Christians, 231; place 
of its exercise, 231; Christ’s present de- 
mands upon believers, 232; the individual 
question, 232; ‘‘Will you go?” 233. At 
Montclair, 610d. 

Thompson, D.D., remarks in Editors’ Con- 
ference, 599, I 

Thurston, Mrs. L. Address on “Propor- 
tion in Vision,’’ 264-269: Peril in loss of 
vision, 264; missionary call one to women, 
264; their preparation, 264, 265; the great 
argument, 265; opportunities for greater 
usefulness abroad, 265, 266; demand for 
women missionaries, 266, 267; college 
women obligated, 267; reason a factor in 
deciding, 267; qualifications, 268; home 
obligations, 268; engagement, 268; mis- 
sionary work part of God’s larger plan, 


269. 
Tibet: reached through Assam, 312c; ap- 
proachable through China, 341d. 
Tientsin, 114d. 
Tierra del Fuego, 23b. 
Time: a missionary resource, 160d-162b; 
given to seminary mission study, 552d. 
Tokyo Student Association men, r195ab. 
Toleration: of Oriental religions, 133c, 134b; 


INDEX 


of Indian Moslems increasing, 3 of 
Chinese, 627d, 628a. Ae 

Topping, H. Address on “Present Condi- 
tions Favorable and Unfavorable to Mis- 
sionary Work in Japan, 396-398: Preju- 
dice being overcome, 396; political obsta- 
cles disappearing, 396; former injustice 
to Japan, 396 397; officials favorable to 
adoption o: Christianity, 397; attitude to- 
ward Western learning, 3097; Christian 
love a helpful factor, 397, 398. 

Toronto Convention, 5c, 247d, d. 

Touch with workers egsential to large giv- 
ing, 630d, 631b. 

Tourists harmful to missions, 624be. 

Townsend, Meredith, quoted, 89bc. 

Toynbee, Arnold, 237d, 2ob. 

pees: useful in aren preaching, 
316ab. 

Training: classes in Korea, 212d, 213a; the 
Indian field, 389acd; for Moslem work, 
46scd; native evangelists, 486-488; natives 
as doctors, 513-515; training schools for 
candidates, 549bcd; mission study class 
teachers, 65s5ab. 

Tranquebar, an early mission field, 66b. 

Transformation: of life, 261a; of Catholi- 
cism in Brazil, 431abc; in China must be 
slow, 628ab. 

Translation: Judson’s work on Bible, 135d; 
of Roman Catholic Bible, 431c. 

Transmigration, 97d, 326d, 327d. 

Travel: in Burma, 316c; in stern China, 
337a; in Persia, 443d; in Chinese house- 
boat, 510ab. 

Treaty: between China and United States, 
137¢, 138b; difficulties in Japan, 396d, 


3074. 

Tribal growth under recent conditions in 

frica, 205¢. 

Trifles, importance of, 121d. § 

Truth: sacredness of, how regarded by dif- 
ferent religions, 93d, 94ab; desirable in 
missionary literature, 592d, 593c. 

Tsilka, Mr. and Mrs., 449c, 452c. 

Tuan, Governor, and the missionaries, 
117d, 118a. 

Tucker, President, quoted, 166d. 

T’ung Chou College, 193b. 

Turkey: and French Catholics, 137ed; re- 
lation to Moslem world, 465d, 466a; wom- 
en and girls, 450ab. 

Tylor, Professor, quoted, 116b. 

Tyndall, John, quoted, 181d. 

“Two cents a week for missions,” 156d. 

Two decades of the Volunteer Movement, 


39-64. 

Two Hundred and Three Meter Hill, 
tgoabe. 

“Two Ladders,” story of, 426bc. 


U 


Uduvil Girls’ Boarding School, 318d, 3194. 

Unbelief an obstacle to a successful con- 
vention, 8b. 

Uncharitableness an obstacle to mission 
work, 7c. 

Uncleanness of Hinduism, 89abed. 

Union in Japan and China, Volunteer, 


s52cd. 

ene Theological Seminary, Richmond, 
552d. 

Union work a missionary resource, 165bed. 

United Free Church of Scotland’s work in 
Africa, 299-305; circulation of its periodi- 
cals, 5994. 

United Presbyterian Church: and the 
Watchword, s5ab; work in Africa, 297, 
298; work of laymen in, 634-636. 

United States Government helpful to Cu- 
ban missions, 435d. 

Unity: aided by the Movement, 52a; of 
mankind denied by non-Christian relig- 


ions, 96be. 


INDEX 


Universal peace and the Volunteer Move- 


wis 
aaversity of Halle, 66a. 
Miversity of Pennsylvania’s Canton medi- 


U in mission work fostered by the 
Watchword, 55¢. 7 
Utrecht 


Vv 


Vance, J. I. Address on “The Minister’s 
Essential Relation to the Success of the 


enn, Secretary, soob. : 

r Sins against propriety, 118d-120a. 

“Via Christi,’”’ 651b. 

Vickrey, C. V. Address on “Summer Con- 
ferences of the Young People’s Mission- 
ary Movement,” 653, 654: The task of 
organization and training, 653; first sum- 
mer school, 653; those for 1906, 653; pur- 


Victoria Cross deserved by missionaries, 


21sa. 

Villages: in Africa, ab; of China not 
evangelized, 213d; India a nation of, 
374bc; without schools, Indian, s24c, s2sa. 

Vinton, S. R. Address on “Gospel Tri- 
umphs in ae 313-317: Popular move- 
ment among Hill tribes, 313, 314; Ko San 
Ye’s early life and conversion, 314; his 
methods of work, 314, 315; results, 315; 
Ko San Ye and prayer, 316, 317. Address 
on “Personal Dealing the Great Mission- 
ary Duty,” 475, 476: Reasons why it is 
little done, 475; especially important on 
mission fields, 475, 476; opportunity to 
exercise personality, 476. 

Virtues of Christianity, 83c. 

Vision: of Christ necessary, 11d, 12a; pro- 
portion in, 264-269; of God, in missions, 
a of, 367cd; of Jesus Christ, a 


Visiting mission fields, 631d. 

Vivekananda in Chicago, h 

Vocabulary, weakness of a narrow, r1gab. 
Voluntary mission study, weakness of, 


b. 

i what it costs, 13c, 14b; does 
not diminish candidates for ministry, 
42b; reasons for, 43c. b 

Volunteer Bands may study propriety, 12tb. 

Volunteer secretary’s work in South India, 
19ra. 

Volunteer, testimony of, 278, 279. 

Volunteer Unions in Japan and China, 


Volunteers: who have gone to fields, 
174c; more needed, 57c-58bd; on fields, 


uence of, 17b; in schools at home, 
176c; as ‘ors and laymen, 176c; influ- 
ence on church, 177ab; volunteers 


711 


who have died since Toronto Convention, 
276, 277; possible cause of lack of, 548d; 
nom ge rom a single British church, 


WwW 


Wahabi Movement, 222c. 

Walker, President James, of Harvard, 160b. 

Walker, R. H. Address on “The Sources 
of Missionary Enthusiasm at the Ohio 
Wesle University,” a7; 75: Number 
of graduates on mission field, 572; founda- 
tion of the University, 573; sacrifices 
made for it, 573, 574; its apes ee ea 574; 
skepticism a source of lack of missionary 
interest, 574; revival spirit, 575; mission- 
ary consecration, 575. 

Walking not desirable, rapid, 118c. 

Wallace, E. M. Address on “Showing Men 
the Door,” 247, 248: Skepticism in the 
ersonal life, 247; result of deliverance 
shag 247; the es Lge bp call, 
247, ; pilgrim seeking the door, 248. 

Wallace, Prof Louise S. Address on 
“What Has Been Done by Mt. Holyoke 
to Further Missions,” 568-572. Mary 
Lyon, 568; Fidelia Fiske’s call, 569; her 
work in Persia, 569; Wellington’s Mt. 
Holyoke, 570; Mrs. Gulick’s institution 
in Spain, 570, 571; Mt. Holyoke a ban- 
yan tree, 571, 572. 

Wanamaker, John, 162d. 

War: between China and Japan of 1894-5, 
550a; in Africa, inter-tribal, 204d, 205a, 


3d, E 

Wernclh, Hichdaene referred to, 67cd. 

Waste in mission work, 208ed. 

Watchman, Ezekiel’s, 281d. 

Watchdial a reminder of the Non-Christian 
death-rate, 3o0c: 

Watchword of Volunteer Mcvement, 6c, 


54C, 55¢, 63b. 

Waterbury, Mrs. N. M. Address on “Text- 
books for Young People’s Classes Used 
by the Women’s Boards,” 651, 652. Orig- 
ination of the text-book system, 651; 
books issued, 651; Latin titles objected 
to, 651; number of volumes distributed, 


651. 
Witsons A., quoted, 461b. 
Watson, C. Address on “Islam in Af- 


rica,” 458-461: African Moslems neglected 
by_ missionaries, 458; distribution, 458; 
different kinds of African Moslems, 458, 
459; African strongholds of, 459; appeal 
of Moslem ignorance, 459; of immorality, 
459, 460; of degraded womanhood, 460, 
461; of slavery, 461. 

Weaknesses of Mohammedanism. See Mo- 
hammedanism. 

Wealth of Africa, 288ab. eee 

Wealth in the United States, statistics of, 


Weaver, Mayor, of Philadelphia, 167. 

Webb-Peploe quoted, 36r1b. 

Wedge, medical missions a, 490ab. 

Week of Prayer, value of, aa7e- 

Weekly religious press should adequately 
treat missions, Ps 590. 

Wellesley student, 173d. 

Welsh Calvinistic Methodists, g12b, 381a. 

Welsh revival, 125c. vu’ 

Weltz, Justinian von, advocate of missions, 


20a. 

Wends and their cannibalistic customs, 
116ab, 

Wesleyan converts in Ceylon from educa- 
itonal work, §23c- ‘ P 

West African slave girl’s gift, 35d, 36a. 

Western China, prospects in, 339-342. 

Western South America, work in, 434, 435- 

“What is Religion?” referred to, s562c. 

Wherry, E. M., quoted, fs 

“Whatsoever He Saith Unto You, Do It,” 

sermon on, 233-240. 


712 


Which side of the street? 248-251. 
Whitby Conference, 653d. 


White, J. C. Address on “The Ownership 
and rdship of Jesus Christ,” 29-36: 
Scriptural statements, 29; lordship ex- 


tends to our possessions and powers, 29; 
obligation to know concerning missions, 
30, 31; to pray for the cause, 31; to go 
to the fields, 31-33; to contribute to 
missions, 33-36; reading and missions, 30; 
death-rate of non-Christian peoples, 30, 
31; number required for evangelizing 
world, 31, 32; different attitudes of par- 
ents toward children’s going as mission- 
aries, 32, 33; Pitkin’s martyrdom, 33; de- 
sire of parents to have children go as 
missionaries, 33; possibilities of contribu- 
ting to missions, 33, 34; cost per convert 
of evangelizing nations, 34; results com- 
ing to the Christian life from acknowledg- 
ing Christ’s lordship, 35, 36; West Afri- 
can slave girl’s gift, 35, 36. Address on 
“How the Laymen Are Being Enlisted 
in the United Presbyterian Church,” 634- 
636: Number of Christian laymen, 634; 
Pittsburg Laymen’s Conference, 634, 635; 
organization of laymen, 635; Supervisory 
Associations for mission work, 635; plans 
of, 636; personality must be enlisted, eee 
White people of Africa a mission field, 


b. 

“Who's Who in America,” quoted, 175bc. 

Widowhood in India, 374cd, 389d, 507d. 

Wife of medical missionary, preparation 
of, 518d. Bre 1 

Wilder, Grace, prays for missionary upris- 
ing among American students, 68b. 

Wilder, R. $s And Volunteer Movements 
of America and Great Britain, 53a; pray- 
ing for missionary revival in America, 
68b; secretary of Scandinavian Volunteer 
Movement, 7ob; an originator of British 
Volunteer Tisian: 74a; at Princeton, 565d. 

Wilhelmina, Queen, 22r1b. 

Will: fundamental in character, 178d; of 
God central in Christian life, 25rbc. 

Williams, John, 6osc. f 

Williams, S. Wells, service in Japan, 140cd; 
in China, xen 626c. 

Willingham, R. J. Address on “The Pas- 
tor’s Responsibility in Directing the Mis- 
sion Prayer Life of His People,” 612, 
613: tistians partners with d, 612; 
object of churches, 612, 613; prayer a 
potent agency in missions, 613; pastor’s 
relation to it, 613; a great responsibility, 


613. 
Raines to be a missionary essential, 


2b. 

“Wills” of the Christian, two great, 283c. 

Wilson, A. S. Address on “Medical Op- 
portunities in India,” 372-375: Physical 
suffering, 373, 374; a nation of villagers, 
374; condition of women, 374; plague vic- 
tims, 375; Du Chaillu’s story, 375. Ad- 
dress on ‘The Medical Mission as an 
Evangelistic Agency,” 503-506: Christ the 
pattern, 503; overthrows ignorance, su- 
perstition, and bigotry, 504; proves Chris- 
tianity practical, 504; gives opportunity 
for systematic instruction, 504, 505; has 
far-reaching influence, 505; value of dif- 
ferent forms of medical work, 505; draw- 
backs of dispensary work, 505; advantage 
of hospitals, 506. 

Winning men, methods of, 163c. 

Witter, W. E. Address on “Assam as a 
Mission Field,” 309-313: Strategic im- 
portance, 309; responsive races, 309; Bap- 
tist statistics, 309; area and government, 
$203 the Assamese, 310; Garo work, 311; 

aga tribes, 311, 312; Khasi mission, 312; 
Assam and Tibet, 
needed, 313. 

Woman: of Samaria, 83d; a chattel in 

Moslem lands, 9sbe; daily paper for, in 


312; reinforcements 


4 


INDEX 


Peking, 211a; her life without Christian- 
ity, 371ab; college for, at Lucknow, 390d; 
lot in Korea, 408d, go9a; change wrought 
by Christianity, bcd; condition of, in 
Africa, 256cd, 507d; Medical College, Can- 
ton, 514d; most easily reached by women 
missionaries, native, 77ab; may be lied 
to, 95be; in India, 256d, 370-372, 381bc, 
385; in Japan, 257a; reaching Japanese, 
398-400; of Latin-America, 425-427; of Bra- 
zil, oppose Protestantism, 431d; in Persia, 
444b-445a; in Arabia, 446, 447; physicians 
needed in Arabia, “447cd; in European 
Turkey, 449c, 450b; degradation of Afri- 
can Moslem women, 46oc, 461b; evangel- 
istic work for, 476-478; medical work 
among, 506-509; theological schools for, 


36D. 
Woatets work in India, 370-372; in Korea, 
408-410; in Congregational Churches, 


637be. , 

Wood, J. W. Address on “The Vital Re- 
lation of Intercessory Prayer to the Suc- 
cess of the Foreign Missionary Cam- 
paign,’”’ 181-185: Prayer likened to fire of 
an engine, 181; Tyndall’s view of prayer, 
181; the universal art, 182; prayer not 
easy, 182; infinite pains required, 182, 183; 
continuity requisite, 183; a corporate act, 
183; prayer at the Lord’s Table, 183, 184; 
Job’s question, 184; St. Paul’s exhorta- 
tion, 184; monks of Iona, 184; prayer and 
the native converts, 185; should result in 
work, 185. Address on “Why the Re- 
ligious Weekly Press Should Give an 
Adequate Treatment of Missionary Prob- 
lems,” 589, 500: Press can convince 
Church of real character of missions, 589; 
can show vital nature of the work, 580. 
590; lends the aid of prestige, 590; can 
print more missionary news than month- 
lies, 590; shallow views of missions should 
be rectified, 590. Address on “Study and 
Prayer as Related to the Maintenance of 
Missionary Interest,” 633, 634: Example 
of a layman studying missions, 633; study 
a basis for prayer, 633; reflex influence 
of study and prayer, 634. 

Wooster University Band, sod. 

Biss for seminary students, 
547. 

Workers in India and America, contrast 
in numbers of, 49rbe. 

Workers needed, women, 266d, 267ab. 

World becoming smaller, 6c. 

World Student Christian Federation, s4ab. 
57b; women students’ connection with, 
75d; countries in which women members 
are found, 76b. 

ace aos relation of congregational life, 

18¢ed. : 

World’s evangelization and the Student 
Volunteer Movement, 174-181. 

World’s ignorance of Jesus a missionary 
argument, 362d. 

Wrecking of religions, goab. 

Wrestlers wrestling for Christ, 252c-253d. 

Write up missions, how to successfully, 
501-595. 

Wirtz, Pastor F., quoted, 223c. 


practical, 


i x 
’ 
Xavier’s exclamation, 211b; work in Ma- 
laysia, 322d. 


iY; 


Yale Band, sod. 

Yale Foreign Missionary Society, 48a. 

“Ye are not your own,” 255, 256, 263ab. 

Young, Dr., quoted. 472b. 

Young Men’s Christian Association: in Ja- 
pan, 1o4bc, r95b, aord. 4o6a. 

Young Men’s Hindu Associatiom, 321c. 


INDEX 


Young Men’s Mohammedan Associations, 


Young People’s Missionary Movement: 
study of missions, 47b; its wider progress, 
S1abc; conference of, 643-656. 

Young people of churches: aided by Vol- 
unteer Movement, b; student co-opera- 
tion with the, ies ; neglected in mis- 


ions, 645c. 
Young ao le’s Societies: members of, 
177b; in Brazil, Catholic, 431d; and mis- 


Yuian Shi -Kai, viceroy, 210d. 


Yin- ‘ 
Young Women’s Christian Associations in 
Japan, go1d. 


Z 


Zamora, Nicholas, story of, 428bcd. 
Zenana workers should know something 
about medicine, rosc. 
Ziegenbalg a pioneer Protestant mission- 
Zinzendorf quoted, 128c. 
Zulus clamorin for education, 581d. 
Zwemer, Miss Address on “Evangelis- 
Work for Women,”. 476-478: Different 
labored for, 476; messages given, 
477; methods employed, 477; patience re- 
quired, 477; fruits of the work, 477, 478; 
workers too few, 478. 


713 


Zwemer, Peter, 224d. 

Zwemer, S. M. Address on “Un 
ed Opportunities for Evangelizing the 
Mohammedan World,” 220-225. Popula- 
tion of the Moslem world, 220; political 
division of Moslems a enge to Chris- 
tians, 220, 221; languages spoken suggest 
opportunity, 221, 222; disintegration of 
Is) constitutes an opportunity, 222; 
strategic centers of Moslem population 
occupied by missions, 222, 223; crisis in 
Moslem lands a challenge, 223, 224; results 
achieved, 224; inspiration of early ‘Moslem 
missionaries, 224, 225. ddress on “The 
Evangelization of the Mohammedan 
World in this Generation,” -464: Mos- 
lem distribution in the world, 462; popu- 
lations not yet reached, 462, 463; appeal 
of the unevangelized, 463; will cost life, 
463, 464. Address on “The Duty of Em- 
phasizing Evangelistic Work,” 471-473: In 
danger of neglect, 471; Elisha and the 
Shunamite’s son, aqt evangelism defined, 
471; other forms of effort contributory to 
evangelism, 472; failure when evangelism 
becomes secondary work, 472, 473- 

Zwemer, Mrs. S. M. Address on “Work 
for Women in Arabia,” 446, 447. Their 
condition, 446; timidity of converts, 446; 
results of missionarv effort, 446, 447; OP 
portunity for young women, 447. 


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STUDENT VOLUNTEER MOVEMENT 


The Purpose of the Student Volunteer 


Movement for Foreign Missions is 


(1) to awaken and maintain among all Christian stu- 
dents of the United States and Canada intelligent 
and active interest in foreign missions ; 


(2) to enroll a sufficient number of properly qualified 
student volunteers to meet the successive demands 
of thevarious missionary boards of North America, 
and to unite all volunteers in agorganized aggres- 
sive movement; 


(3) to help all such intending missionaries to prepare 
for their life-work, and to enlist their co-operation 
in developing the missionary life of the home 
churches ; 


(4) to lay an equal burden of responsibility on all stu- 
dents who are to remain as ministers and lay 
workers at home, that they may actively promote 
the missionary enterprise by their intelligent ad- 
vocacy, by their gifts, and by their prayers. 


For information as to the organization, results, programme and needs of the 
Student Volunteer Movement the reader is referred to the Report of the Execu- 


tive Committee, pages 39—64 of this volume. 


THE WORK OF THE MOVEMENT IS SUPPORTED BY VOLUN- 
TARY CONTRIBUTIONS. REMITTANCES MAY BE SENT TO 
F. P. TURNER, TREASURER, 3 WEST 29TH STREET, NEW YORK 


STUDENT VOLUNTEER PUBLICATIONS 


FOR MISSIONARY CANDIDATES 


Call, Qualifications, and Preparation of Candidates for Missionary Service. 
Papers by missionaries and other authorities. Of special value to mis- 
sionary candidates. 12mo, revised and enlarged, 248 pp.; paper, 35 
cents; cloth, 50 cents. 


This is not a systematic treatise on the call, qualifications, and preparation of can- 
didates for foreign missionary service. It is simply a collection of papers prepared for 
periodicals and magazines, and for the conventions of the Studerft Volunteer Movement 
by different writers, each one of whom is fitted to give helpful advice to those preparing 
for the foreign mission field. These articles will be of value to students who are endeav- 
oring to decide what their life work shall be. The various phases of missionary work and 
the qualifications necessary for successful missionary service are clearly presented. 


This book is one of the most valuable and helpful of the kind that we have ever 
read. No candidate should fail to read and reread it. It is a compilation of papers by 
such authors as Mr. Robert E. Speer, Dr. Jacob Chamberlain, Dr. Henry Jessup, Mr. 
Egene Stock, Bishop Thoburn, Mr. Harlan P. Beach, Dr. Gulick, Archdeacon Moule, and 
others.—The Missionary Review, 

? 


Counsel to New Missionaries. From older missionaries. Board covers, 12mo, 
145 pp.; 20 cents. 


“This is a book of personal counsel; all of its chapters were written by experienced 
missionaries, who place at the disposal of new missionaries some of their invaluable expe- 
rience. This little volume was published with the hope and prayer that young men and 
women going out to the field may be helped, by reading it, to be better, happier, and more 
fruitful servants of Jesus Christ our Lord.” 


Missionaries at Work. By Georgiana A. Gollock. Crown 8vo, 182 pp.; cloth; 
75 cents postpaid. 


t The aim ef this book is to set before missionary candidates some practical sugges- 
tions and some fundamental principles that may be helpful in their work, 


New Testament Studies in Missions, being outline studies covering the mis- 
sionary teachings of the Four Gospels, the Acts, and the Pauline Epis- 
tles. By Harlan P. Beach. 12mo, 80 pp.; interleaved for additional 
references and MS. notes, outline map; paper, 15 cents. 


BIOGRAPHICAL 


Comparative Studies in Missionary Biography: A scheme for the study of 
missionary biography, which has been used with great success in the 
universities of Great Britain. This pamphlet has been prepared to 
meet the needs of the students of the United States and Canada. 
Price, 5 cents per copy. 


Knights of the Labarum: a Study in the Lives of Judson—Burma, Duff— 
India, Mackenzie—China, and Mackay—Africa. By Harlan P. Beach. 
I2mo, III pp.; paper, 25 cents postpaid. 

No better book for classes just beginning the study of missions. 


Modern Apostles in Missionary Byways. By Rev. A. C. Thompson, D.D., 
Rev. H. P. Beach, Miss Abbie B. Child, Bishop Walsh, Rey. S. J. 
Humphrey, and Dr. A. T. Pierson. Bibliography, analytical index, 
portraits. 1I2mo, 108 pp.; paper, 25 cents; cloth, 40 cents. 


This collection of biographies brings before the reader the story of the heroic deeds 
and fruitful service of Hans Egede—Greenland, Allen Gardiner—Patagonia, Titus Coan— 
Hawaii, James Gilmour—Mongolia, Eliza Agnew—Ceylon, and Ion Keith-Falconer—Arabia. 


Effective Workers in Needy Fields. Sketches of Livingstone by W. F. 
McDowell, D.D., of Mackay of Formosa by R. P. Mackay, D.D., of 
Isabella Thoburn by W. F. Oldham, D.D., of Cyrus Hamlin by C. C. 
Creegan, D.D., of Joseph Neesima by J. L. Davis, D.D. Illustrations; 
I2mo, 200 pp.; paper, 35 cents; cloth, 50 cents. 


i 


STUDENT VOLUNTEER PUBLICATIONS 


MISSION FIELDS 


Africa Waiting: or the Problem of Africa’s Evangelization. By Douglas M. 
Thornton. Bibliography, missionary statistics and map. 12mo, 148 pp.; 
paper, 35 cents; cloth, 50 cents. 


a _A comprehensive book of small compass concerning the people and missions 


Dawn on the Hills of T’ang: or Missions in China. By Harlan P. Beach, 
M.A., F.R.G.S. (New and enlarged edition of 1905.) Bibliography, 
analytical index, missionary map, statistics, illustrations. 12mo, 227 
Ppp.; paper, 35 cents; cloth, 50 cents. 

In this volume the main points are given in as brief form as possible. In the eight 
chapters the most important factors relating to the Empire are discussed. from the = 
aa get gg all ¢ author rape describes the land, pools -_ religions Ty = 
and gives an interesting account of missionary operations i i i i i 
references to changes following the Boxer ckien of ore Biers oe dk 

It is a terse, compact and serviceable manual about missions in China.—The 
Congregationalist. 

_ It is a valuable treasury of information in itself, and, if desired; can be made the 
basis of minute and extended study.—The Christian Advocate. 


India and Christian Opportunity. By Harlan P. Beach, M.A., F.R.G.S. Mis- 
sionary statistics, index, annotated bibliography, and _ illustrations. 
I2mo, 308 pp.; paper, 35 cents; cloth, 50 cents. 


This is the latest and best text-book prepared by Mr. Beach, whose books are so 
well known to all students of missions. Correspondence during the ps eight years with 
leaders of classes has determined the selection of a larger portion of general information 

ig to the geography, ethnography, and religions of India than appears in the ordi- 
nary volume on that country. 

; This book is a miniature encyclopedia. It was written as a text-book for college, 
university and seminary students. These will find it just what they need. Its topics have 
a most comprehensive scope and pointed treatment, and further investigation is stimulated 
by numerous references and a pertinent hag gs As a book of reference it is most 
valuable, and the v complete index makes the material easily available. The student— 
not necessarily in college—who desires to know India can find no better basis for research, 
however extensive.—Rev. John W. Conklin. 


Japan and Its Regeneration. By Rev. Otis Cary, D.D. Bibliography, illus- 
trations, statistics, index, and missionary map. I2mo, 137 pp.; paper, 
35 cents; cloth, 50 cents. Revised edition. 

. The aim of the volume is to exhibit the inter-working of the many agencies in this 
Oriental renaissance, and their true relation one to another, as well as to clearly depict 
the material, social, and religious environment of posh ag gy missionary. The treatment 
is broad and catholic, and the attempt has been made to do equal justice to all leading 
elements that have entered into Japan’s recent wonderful progress, including her rela- 
tions with Russia. 

_ Written by a Japanese missionary of long standing and rare discrimination, it pre- 
sents in compact form Japan’s past and present history, her people and religions, and the 
work of missions in that Empire. It is lucid, trustworthy, and certain to interest every 
friend of missions and all students of contemporary history.—/apan Evangelist. 


Protestant Missions in South America. By Rev. Harlan P. Beach, Canon F. 
P. L. Josa, Professor J. Taylor Hamilton, Rev. H. C. Tucker, Rev. C. 
W. Drees, D.D., Rev. I. H. LaFetra, Rev. Thomas B. Wood, LL.D., 
and Mrs. T. S. Pond. Bibliography, missionary map, analytical index, 
general and missionary statistics. 12mo, 236 pp.; paper, 35 cents; cloth, 
50 cents. 


This text-book contains the most complete account of Protestant missions in South 
America that has yet appeared. Every effort was made to obtain as trustworthy informa- 
tion as possible. ¢ several writers were secured because of their intimate knowledge of 
the lands and work which they have described. 


The New Era in the Philippines. By Rev. A. J. Brown, D.D. Index and 
map. I2mo, 314 pp.; paper, 35 cents; cloth edition, containing illus- 
trations, $1.25. 

It is arranged for ten or twelve studies. Suggestions for leaders of classes free. 


This book is the product, not so much of the study of volumes which others have 
written, as of first-hand observation on the field, made possible by an extended tour of the 
islands in 1901. No more timely, comprehensive, and satisfactory book has appeared on 


this recently opened field for Protestant missions. 


STUDENT VOLUNTEER PUBLICATIONS 


MEDICAL MISSIONS 


Healing of the Nations: a treatise on Medical Missions, Statement and Ap- 
peal. By J. Rutter Williamson, M.B., Edinburgh University. Member 
of the British Medical Association. Bibliography. I2mo, 95 pp.; 
paper, 25 cents; cloth, 40 cents. 


The appeal made by the awful sufferings endured in the absence of medical relief 
is made intense by the facts here put before us, and the success of the medical missionary 
as a pathbreaker for Christ through the jungles of superstitiof and prejudice is put 
beyond a doubt.—The Outlook. 


The Medical Mission. Its Place, Power and Appeal. W. J. Wanless, M.D., 
Medical Missionary in western India. I2mo, 96 pp.; paper, 10 cents. 


The subject matter of this pamphlet is based on the experience of the author in 
the mission field for six years, on the results of an extended study of medical missions in 
different countries, and his experience as a traveling secretary of the Student Volunteer 
Movement in 1895-96. 


MISCELLANEOUS 


Strategic Points in the World’s Conquest: the Universities and Colleges as 
related to Christian Progress. By John R. Mott. Map. t2mo, 218 pp.; 
cloth decorated, gilt top, 85 cents. 


A report of Mr. Mott’s observations during his twenty months’ tour around the 
world, in the course of which he visited practically all the colleges and universities, bring- 
ing most of them into affiliation with the World’s Student Christian Federation. The 
Federation is the last tidemark of enlightened scholarship; it is no empty name which 
Mr. Mott uses for his book; he merely translates into four words the meaning of a 
movement to wed religion to our schools, to confirm the connection between virtue and 
intelligence, to garner the treasures of wisdom and piety.—The Evangelist. 


Evangelization of the World in This Generation. By John R. Mott, M.A., 
F.R.G.S. Bibliography, analytical index. 1I2mo, 245 pp.; paper, 35 
cents; cloth, decorated, gilt top, $1.00. 


Few books on missions have had so wide a sale as this. In the United States and 
Canada the work has reached its thirty-sixth thousand. It has been reprinted in England 
and in India, and translated into Swedish, Danish, Norwegian, and German. It is doubtful 
whether any missionary volume hitherto published can compare with it in strength of 
argument and in prophetic vision. It is stimulating, lucid, and convincing, addressing 
itself not to the emotions, but to the judgment; yet it is so spiritual in tone and purpose 
that it encourages and inspires the reader. No prospective reader of public sentiment in 
Church or State can afford to lose this course of study.—The Sunday School Times. 


Nothing better can be found to give, in brief and compendious review, a sum- 
mary of the missionary outlook of the church at the present hour.—Rey. James S. Dennis, 
D.D., in The Churchman. r 


Pastor and Modern Missions: a plea for Leadership in the World Evangeliza- 
tion. By John R. Mott, M.A., F-.R.G.S. Missionary Bibliography, 
index. 1I2mo, 249 pp.; cloth, gilt top, $1.00. 


The volume is a reprint in enlarged form of a course of lectures delivered at Ohio 
Wesleyan University, Yale Divinity School, McCormick and Princeton Theological Semi- 
naries. It deals with world conditions at the beginning of the twentieth century and with 
the pastor as he stands between his church and the world’s need. The various chapters 
discuss in a most suggestive way the pastor as an educational, a financial, a recruiting, 
and a spiritual force in the world’s evangelization. As a book of missionary methods and 
as an inspiration to prospective or actual pastors it is of the utmost value, 


Geography and Atlas of Protestant Missions. By Harlan P. Beach, M.A.; 
F.R.G.S. Two volumes, cloth bound; net price, postpaid, $4.00 per set. 
Sold only in sets. Volume I, 571 pages; Volume II, 54 pages, 18 
double-page maps. 


A distinct mission land is presented in each chapter of Volume I. There is given 
a vivid picture of its geography and its races, its social and religious condition as unaf- 
fected by Christian missions, as well as an account of the Protestant mission work as it 
is being carried on in the opening years of the twentieth century. It is not a history of 
Maes, missions, but a clear, sympathetic and interesting portrayal of the outstand- 
ing facts. 

Volume II contains the latest and most detailed statistics of the missionary socie- 
ties of Canada, the United States, Great Britain and the Continent. The Station Index 
shows the missionary force and work in more than four thousand stations. The maps, 
on which are marked the stations of practically all independent societies, are artistic, and 
geographically correct, having been prepared for the work by well-known British car- 
tographers. 


STUDENT VOLUNTEER PUBLICATIONS 


Introduction to the Study of Foreign Missions. By Edward A. Lawrence, 
D.D. Being Chapters A, II, VII, VIII, IX of “Modern Missions in 
the East.” I2mo, 143 pp.; paper, 25 cents; cloth, 40 cents. 


It contains a striking historical survey, which is followed by an exceedingly valu- 
able discussion of the aim, scope, motives, etc., underlying the missionary enterprise. 
Then come chapters on the various forms of missionary effort, the missionary on the field 
in his various relations, and the problems which confront him. 


A Hand Book of Comparative Religion. By Rev. S. H. Kellogg, D.D., LL.D., 
Missionary to India, and Author of “The Light of Asia and the Light 
of the World.” Analytical index; 184 pp.; paper, 30 cents; cloth, 
75 cents. 


This volume is one of the latest and most comprehensive discussions of the funda- 
mental agreements and divergences of Christianity and the great ethnic faiths. 


Missions and Apostles of Medizval Europe. By Rev. G. F. Maclear, D.D., 
Warden of St. Augustine’s College, Canterbury. 16mo, 149 pp.; paper, 
25 cents; cloth, 40 cents. 


A study of the mission fields of the Middle Ages and of the heroic Apostles who 
have been the pote of modern Europe. It is interestingly written by the highest Brit- 
ish authority on Medizval Missions. 


Protestant Missions: Their Rise and Early Progress. By Augustus C. 
Thompson, D.D. Appendix, index. 1I2mo, 314 pp.; paper, 35 cents; 
cloth, 50 cents. 

It is arranged for ten studies. Suggestions for leaders of classes free. 

An excellent summary of early Protestant missions; mainly biographical, and 
describing fully a few great missionaries rather than referring to many of comparatively 
little importance. The author sketches the history from the Reformation to a little more 
than a century 0, grouping his facts largely around ening missionaries, so that the 
charm of biography is added to that of little known history. Much of the volume has to 
do with early missions in the two Americas. 


Religions of Mission Fields as Viewed by Missionaries. By ten prominent 
missionaries. Bibliographies and index. 1I2mo; paper, 35 cents; 
cloth, 50 cents. 

This volume treats of nine principal religions of the great mission fields. The 
chapters are written by missionaries of experience who have ale special study to the 
religions which they here discuss. It is particularly valuable for intending missionaries, 
since the viewpoint of the writers is a practical rather than a theoretical one. The relig- 
ions included in he yous, and the writers upon each, are as follows: African religicns, 


Et aaa Sep Shintoism, J. H. DeForest, D.D.; Taoism, H. C. ety 
Confucianism “Sheffield, Di. ms Bedlbinm of the’ Southern type, J. N. Cushing, 
D.D., of the es type, Rev. A. D. ng; H a, Rev. C. A. R. Janvier; Moham- 
medanism, S. M. Zwemer, D.D.; 7 a ev Meyer; Roman Catholicism, G. B. 


Winton, D.D. 


Social Evils in the Non-Christian World. By Rev. James S. Dennis, D.D. 
Numerous illustrations; analytical index. I2mo, 172 pp.; paper, 35 
cents. 


Reprinted from Volume I of Dr. Dennis’s great work, “Christian Missions and 
Social Progress.” An ereanny strong argument for Christian Missions derived from 
the awful social conditions prevalent in non-Christian countries. It is doubtful whether 
there is a Be found elsewhere so full and compact an exposition of social conditions in 
mission lands 


CONVENTION REPORTS 
Reports of Student Volunteer Conventions: 


These ae Slog of the Volunteer Conventions have proved invaluable as reference 
a to students and pastors, missionaries and editors.—Missionary Review of the 
or’ 


Report of the First International Convention of the Student Volunteer 
Movement for Foreign Missions, 1891. Out of print. 

Student Missionary Enterprise: Addresses and Discussions of the Second 
International Convention of the Student Volunteer Movement for 
Foreign Missions, Detroit, 1894. Index; 373 pp.; cloth, $1.00. 

Student Missionary Appeal: Addresses at the Third International Con- 


vention of the Student Volunteer Movement for Foreign Missions, 
Cleveland, 1808. Out of print. 


STUDENT VOLUNTEER PUBLICATIONS 


World-wide Evangelization, The Urgent Business of the Church: The 
Report of the Fourth International Convention, at Toronto, 1902. 
Appendixes, bibliography ; 691 pp.; cloth, $1.50. 


Students and Modern Missionary Crusade: Report of the Fifth Interna- 
tional Convention of the Student Volunteer Movement, held at 
Nashville, February 28-March 4, 1 

This volume contains verbatim reports of the adresses made at the 
Convention, which, together with appendixes and bibliography, will 
make it an invaluable source of missionary information. Attractively 
bound in cloth, price $1.50. 


PAMPHLETS 


(Where the price per dozen is not indicated, five-cent pamphleis may be ordered at 40 
cents per dozen.) 
Bible and Foreign Missions. By Robert P. Wilder. 24 pp.; 5 cents. 
Bible Study for Personal Growth. By John R. Mott. 24 pp.; 5 cents; 50 
cents per dozen. 


The College Woman’s Opportunity. By Mrs. Lawrence Thurston. Price 10 
cents. A comprehensive statement of the need and opportunity for 
work for women, which college women will read with interest. 


Cycle of Prayer of the Student Volunteer Movement for Foreign Missions. 
With space for MS. additions. 5 cents; 60 cents per dozen. 

Home Ties and the Call to the Foreign Field. By S. M. Zwemer, D.D. 8 pp.; 
3 cents; 15 cents per dozen. 


“If God Permit”; a Word to Detained Volunteers. By F. S. Brockman. 8 
Pp.; 3 cents; I5 cents per dozen. 

Missionary Department. By J. R. Mott. Revised edition; 33 pp.; 5 cents; 
50 cents per dozen. 

Motives in Foreign Missions. Rev. Griffith John, D.D. 21 pp.; 5 cents. 

Money; Its Nature and Power. By Rev. A. F. Schauffler, D.D. Pamphlet, 
18 pp.; 5 cents. 

Morning Watch. By John R. Mott. 17 pp.; 5 cents; 50 cents per dozen. 


The Non-Christian Religions Inadequate to Meet the Needs of. Men. By 
Robert E. Speer. 32 pp.; 5 cents. 

Opportunity of the Hour; or Christian Stewardship. By George Sherwood 
Eddy. 33 pp.; 5 cents. 

Prayer and Missions. By Robert E. Speer. 26 pp.; 5 cents. 

Scripture Principles of Giving Illustrated. By Rev. Prebendary Fox, M.A. 
14 pp.; 5 cents. 

Secret Prayer Life. By John R. Mott. 20 pp.; 5 cents; 50 cents per dozen. 

Supreme Decision of the Christian Student. By G. S. Eddy. 40 pp.; 5 cents. 

Value of a Purpose. By Margaret A. Bretherton. 3 cents; 15 cents per dozen. 

Volunteer Band. By D. Willard Lyon. 61 pp.; 5 cents. 

Volunteer Declaration. By D. Willard Lyon. 30 pp.; 5 cents. 

What Constitutes a Missionary Call? By R. E. Speer. 31 pp.; 5 cents. 


Why Promote the Study of Missions? Fennell P. Turner. Leaflet; 5 cents 
per dozen. 


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